Preparations for the Building of the Temple – Comments – In 1 Chronicles 22-29, we see King David making preparations to build the Temple. He spent a great amount of effort in gathering materials and organizing the people to serve in the Temple service. He gathered the materials and workmen (chapter 22). He divided the Levites for temple service (chapter 23). He divided the priests (chapter 24). He organized musicians (chapter 25), gatekeepers and treasurers (chapter 26). He organized the military and tribal leaders (chapter 27). He then gave Solomon instructions on building the Temple (chapter 28). Finally, he takes an offering from the people, prays and blesses God, and anoints Solomon as king (chapter 29).

Fuente: Everett’s Study Notes on the Holy Scriptures

The offering of the Princes and of the People

v. 1. Furthermore, David the king said unto all the congregation, assembled before him in its representatives, Solomon, my son, whom alone God hath chosen, and not one of the other sons who had attempted to gain the crown for themselves, is yet young and tender, still a young and inexperienced man, for this was before the Lord had endowed him with extraordinary wisdom, and the work is great; for the palace is not for man, but for the Lord God, and therefore it must be decidedly out of the ordinary in every respect.

v. 2. Now, I have prepared with all my might, with all the effort he could summon, for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, either sardonyx or beryl, and stones to be set, glistering stones, of a very dark glancing color, such as carbuncles or rubies, and of divers colors, mottled like agates, and all manner of precious stones, and marble stones in abundance.

v. 3. Moreover, because I have set my affection to the house of my God, because his whole heart and mind was set on the fulfillment of this desire of his life, I have of mine own proper good, of his own private fortune, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house, in addition to the precious metals set aside from the spoils of the various wars,

v. 4. even three thousand talents of gold, of the gold of Ophir, celebrated for its purity, and seven thousand talents of refined silver to over lay the walls of the houses withal, this amount being estimated at $40,000,000:

v. 5. the gold for things of gold, and the silver for things of silver and for all manner of work to be made by the hands of artificers, the craftsmen and silversmiths. And who, then, is willing to consecrate his service, literally, “to fill his hand,” this day unto the Lord? The meaning is that everyone following the king in his voluntary offering would be making a free-will sacrifice to Jehovah. Each believer, a priest to the Lord, would thus worship by presenting his sacrifice in person.

v. 6. Then the chief of the fathers and princes of the tribes of Israel and the captains of thousands and of hundreds, with the rulers of the king’s work, inspired by the appeal of the king, offered willingly, they executed their priestly privilege in offering liberally,

v. 7. and gave for the service of the house of God, as their contribution for its erection and equipment, of gold five thousand talents and ten thousand drams, rather, darics, the author here using the name of a Persian coin with which he had become familiar during the exile to designate a smaller amount in weight, and of silver ten thousand talents, the total amount in precious metals being over $60,000,000, and of brass eighteen thousand talents, and one hundred thousand talents of iron.

v. 8. And they with whom precious stones were found gave them, literally, “whatever was found along with it of precious stones they gave,” to the treasure of the house of the Lord, by the hand of Jehiel the Gershonite, who had charge of the treasuries of the Temple, 1Ch 26:21.

v. 9. Then the people rejoiced for that they offered willingly, because with perfect heart, a heart which did not secretly begrudge the gift, they offered willingly to the Lord; and David the king also rejoiced with great joy. That is invariably the experience of believers: The more they give and the more willingly they give for the kingdom of the Lord, for its spread at home and abroad, the more pleasure they themselves have of their action. A congregation in which this spirit prevails is happy above others and usually will show much more spiritual life than one in which the work of the Lord is carried on with an unwilling heart, even if the quota is reached.

Fuente: The Popular Commentary on the Bible by Kretzmann

EXPOSITION

1Ch 29:1-9

These verses continue the account of what David said to the whole congregation, respecting his son Solomon and his tender age in view of the great enterprise of building the temple; respecting the public preparations which had been already made, and the gifts of his own individual propertythese latter being alluded to, no doubt, for the sake of example. On the faith of them he grounds with tenfold effect his appeal to people and princes to join heartily in the work. The verses (6-9)also contain the statement of the hearty practical response which was made by the “chiefs of the fathers and princes of the tribes,” and other varieties of givers, and of the consequent general joy.

1Ch 29:1

The anxiety which David felt on account of the youth of Solomon (repeated from 1Ch 22:5) evidently pressed heavily on him. The additional expression here is to be noticed, whom alone God hath chosen. By this plea, full of truth as it was, we may suppose that David would shelter himself from any possible blame or reflection on the part of the people, from the charge of partiality on the part of his elder children, and any unjust slight to them, and also from any self-reproach, in that he was devolving such a responsible task on so young and tender a man. Palace. This word (), by which the temple is designated here and in 1Ch 29:19, seems to be very probably a word of Persian derivation. It is found in Neh 1:1; in Dan 8:2; but very frequently in Esther, where it is used not only of “Shushan the palace” (Est 1:2; Est 2:3; Est 3:15), as the royal abode, but also of the special part of the city adjoining the palace proper (Est 1:5; Est 2:5; Est 8:14; Est 9:6). The word is found also in Neh 2:8; but there it carries the signification of the fortress of the temple. There may be some special appropriateness in its use here, in consideration of the circumstance of the fortifications and wall, which flanked the temple.

1Ch 29:2

The six designations of stones in this verse are as follows:

1. Onyx stones; (Gen 2:12; Exo 25:7; Exo 28:9; Exo 35:9; Exo 39:6; Job 28:16; Eze 28:13).

2. Stones to be set or (Exo 25:7; Exo 35:9, Exo 35:27; the feminine form of the same word is found in Exo 28:17, Exo 28:20; Exo 39:13). The other meanings of this word are inauguration to the priest’s office (Le 1Ch 8:33), and the sacrifice of inauguration (Le 1Ch 7:37).

3. Glistering stones; Gesenius says this is the same root with , seaweed. From this seaweed an alkaline pigment was prepared, which came to be called by the same word. This Hebrew word also meant a “dye” made from stribium, the Latin name of antimony, with which Hebrew women stained their eyelashes (see also 2Ki 9:30; Isa 54:11; Jer 4:30). Gesenius would translate here “stones of pigment,” and understands them to mean possibly marble for covering, as though with a solid paint, the walls.

4. Stones of divers colours; . This word, which means “variegated,” is only in this passage applied to stones. It is applied once to the feathers of the eagle (Eze 17:3); but almost always to needlework or garments, often being translated in the Authorized Version as “broidered” (Jdg 5:30; Psa 45:15; Eze 16:10, Eze 16:13, Eze 16:18; Eze 26:16; Eze 27:7, Eze 27:16, Eze 27:24).

5. All manner of precious stones. The feminine form, . The simplest idea of the word is “heavy,” thence precious, dear, rare (2Sa 12:30; 1Ki 5:1-18 :31; 1Ki 7:9; 1Ki 10:2; 1Ch 20:2; 2Ch 3:6; 2Ch 9:1; Job 28:16; Job 31:26; Pro 1:13; Pro 3:15; Isa 28:16; Eze 28:13; Dan 11:38).

6. Marble stones; , the elementary idea of which is whiteness. This word is found only here; Septuagint and Vulgate, “Parian marble.” A word akin (), meaning also “white marble” is found in Est 1:6; So 5:16. The further treatment of these stones will be found on 2Ch 3:6.

1Ch 29:3

Translate, And, moreover, because of my delight in the house of my God, what I have as mine own treasure of gold and of silver I have given to the house of my God, over and above all I have prepared for the holy house. The word , on the seven other occasions of its use (Exo 19:5; Deu 7:6; Deu 14:2; Deu 26:18; Psa 135:4; Ecc 2:8; Ma Ecc 3:17), is found in the Authorized Version as “peculiar treasure” or “special treasure” and once “jewels,” but in every instance it is evident that the specialness denoted is at one with the idea of the affection that is borne by a person to his own possession and property.

1Ch 29:4

Respecting the uncertainty of the amounts here denoted, even if the numbers of the present text be accepted as correct, see note on 1Ch 22:14. Bertheau and Keil make three thousand talents of gold the equivalent of thirteen millions and a half of our money, and seven thousand talents of silver the equivalent of two and a half millions of our moneyor, if the royal shekel instead of the sacred be supposed to be the standard, they make them the half of those two amounts respectively. Others calculate the value of the gold to reach thirty millions, and of the silver three millions of our money. The situation of Ophir is still considered undetermined. The other occasions on which it is mentioned are as follows: Gen 10:29 (1Ch 1:23); 1Ki 9:28; 1Ki 10:11; 1Ki 22:49; 2Ch 8:18; 2Ch 9:10; Job 22:24; Job 28:16; Psa 45:10; Isa 13:12. It must be understood also that it is to it that allusion is made in 1Ki 10:22, where we read that silver, ivory, apes, and peacocks, beside the gold, were imported into Judaea from it. The “almug” tree is also said to have been brought in the same ships which brought the gold of Ophir. The Septuagint always translates by some form of the word (except in Gen 10:29), which word comes very near the Coptic name for India. There is also a place in India, mentioned by Ptolemy, Ammianus, and Abulfeda, the site of the present emporium of Goa, called , and which would explain Both the Hebrew and the Septuagint words. An Indian site for Ophir would also well suit the mention of the ivory and the particular wood which the ships brought. On the other hand, the first occasion of this name Ophir finds it placed among the tribes of Joktan‘s descendants, who occupied South Arabia. It is there (Gen 10:29; 1Ch 1:23) placed between Sheba and Havilah, beth abounding in gold. There are other considerations that favour Arabia. Many other places have been suggested, and some of them supported by respectable authorities, such as Eastern Africa, South America and Peru, Phrygia, etc. If there be a real question about it, to the prejudice of Arabia, it would be to India we must look. That some of the commodities brought belonged more especially to India, though even in that case the majority belonged undoubtedly to Arabia, is very true. This circumstance throws great probability into the suggestion that whether Ophir were in Arabia or India, it was a great emporium, and not simply an exporter of its own particular produce (see Gesenius, ‘Lexicon,’ sub voce; Smith’s ‘Bible Dictionary’). The last sentence of this verse certainly says that the destined use of the refined silver, as well as of the gold of Ophir, was to overlay the walls of the houses. We know that gold was used for this purpose (2Ch 3:5-10). But we do not read of the silver being used for overlaying purposes. We also read that none of the drinking-vessels of Solomon were of silver, as “it was nothing accounted of in the days of Solomon” (1Ki 10:21; 2Ch 9:20). It is possible, the order of the-sentences notwithstanding, that the mention of the refined silver is only to pro-pare the way for the contents of 1Ki 10:5, and that it mast not be applied to the last sentence of our present verse.

1Ch 29:5

The Authorized Version, to consecrate his service, might in this instance seem to be not merely an inaccurate but an incorrect translation. For David’s evident meaning was, after rehearsing his own example, to base on it the appeal, Who is willing to bring all ungrudging handful this day to the Lord? and 2Ch 13:9 might perhaps be cited as a confirmatory instance. But on the other hand, the idiom was evidently, by the witness of many passages, a general one, and the meaning of it is not incorrectly conveyed in the Authorized Version, where service means in every ease active and practical help (Exo 28:41; Exo 29:9; Exo 32:29; Num 3:3, etc.). The question now is not one of consecrating heart and affection, but rather of giving the practical proof of them.

1Ch 29:6

The response was hearty; it comprised voluntary gifts from the most of those mentioned in 1Ch 28:1; and described in 1Ch 27:16-31. For the rulers of the king’s work, see 1Ch 27:26; 1Ch 28:1. As the more general term “work” is employed, we are not bound to confine the expression to include only those who managed “the substance and cattle” of 1Ch 28:1.

1Ch 29:7

The Authorized Version translation drams occurs also twice in Ezra and twice in Nehemiah. There is no doubt that the coin referred to is the Persian daric, with which the Jews became familiar during the time of their exile. The Hebrew word appears in three different forms.

1. As ; here and Ezr 8:27.

2. As ; Ezr 2:69; Neh 7:70-72.

3. As sA .3; in rabbinical writings, but not in Scripture.

Respecting the possible derivations of the words in the first and second forms, see Gesenins’s ‘Lexicon,’ sub voce, and Conder’s ‘Handbook to the Bible’. The obverse of the coin shows the image of a king, with bow and spear. The value of the coin is variously computed at thirteen shillings and sixpence or twenty. two shillings and sixpence. Keil suggests that the mention of darics as well as talents in this verse may point to some of the gold being contributed in the shape of coin instead of talents-weight. This does not seem likely, however, because, of course, the daric itself was not in use in Jerusalem in David’s time, and any gold coin that was then in use might have received mention on its own account, even if translated also into the daric. The Septuagint translates in this verse merely by the word , the Vulgate by solidos. Under any circumstances, the coin is to be distinguished from the . Specimens of the daric, both in gold and silver, exist in the Paris and Vienna Museums. The Hebrew word for the ten thousand preceding the so-called drams of this verse is the word for “myriad” (, a shortened form of ), found also in Ezr 2:64; Neh 7:66; Dan 11:12; Jon 4:11.

1Ch 29:8

For Jehiel, see 1Ch 23:7, 1Ch 23:8 : 1Ch 26:20-22; and for the stones contributed among the other gifts, see Exo 35:9, Exo 35:27. Of the same chapter in Exodus, especially in its verses 4-9 and 20-29, the whole of our present passage so vividly reminds us that the difficulty might be to doubt that it was present as a model to the mind of David himself.

1Ch 29:10-20

The majesty and comprehensiveness of this passagea national liturgy of itself-are in direct proportion to the brevity of it. It includes adoration, acknowledgment of the inherent nature of human dependence, self-humiliation, and confession, dedication of all the offerings, and prayer both for the whole people in general, and for Solomon in particular, in view of his future position and responsibilities. Its utter repudiation of all idea of meritoriousness is very striking. The traces are visible of what may be called snatches of memory on the part of David from various religious odes of his own authorship, as well as from those of others still on record, as, for instance, especially in 1Ch 29:14-17, compared with passages in Psa 24:1-10.; 50.; 89,; 39; 90.; 102.; 144.; 7.; 17.; and 139. But the unity of this service is abundantly conspicuous, and every sentence seems weighed and measured for the occasion. The scene, reaching its climax in what is recorded in verse 20, must have been one of the utmost religious grandeur and impressiveness. It is true that the very last clause, which couples the reverence done on the part of the assembled multitude to the king, with that done to Jehovah himself, strikes us as an unfortunate conjunction. It does not, indeed, need upon its merits any vindication, considering the tenor of all which has preceded; but it may be felt an extenuation of the form in which the expression occurs, if we suppose that the people viewed their act in the light of part of their religious service at that particular time. In 1Ki 1:31 the same words express the reverence paid to David, though in numerous other passages they mark that offered to God (Exo 4:31; 2Ch 29:20; Neh 8:6).

1Ch 29:15

Of the seven other clear occasions of occurrence of the word here translated abiding (), it bears three times the meaning of “a gathering together” as of waters (Gen 1:10; Exo 7:19; Le 11:36). The other four times it is translated in the Authorized Version “hope,” either in the abstract (Ezr 10:2), or in the personal object of it (Jer 14:8; Jer 17:13; Jer 50:7). Probably the word “abiding,” as drawn from this latter aspect of the word, expresses with sufficient accuracy the intended meaning here.

1Ch 29:17

It may very possibly be that the stress with which David here says, I know, had its special cause. The thought of God as one who “tried” the heart is one often brought out in David’s psalms, but a strong conviction of it may have been wrought in David’s mind by Samuel’s rehearsal of the language God used to him at the very time of the election of David from amid all the other of Jesse’s sons (1Sa 16:7).

1Ch 29:18

In the imagination of the thoughts of the heart. We have here again a reminiscence of the early language of Genesis (Gen 6:5; Gen 8:21. See also our book, 1Ch 28:9; Deu 31:21). This same word for “imagination” () is found in the Authorized Version in Isa 26:3, “Whose mind is stayed,” etc.; and in Psa 103:14; Isa 29:16; Hab 2:18; in the last three passages translated as “frame,” “framed,” and “work.”

1Ch 29:19

For the palace, see 1Ch 29:1.

1Ch 29:21-25

These verses record “the sacrifices and drink offerings” by which all the service of this day was ratified as it were on the following day; also the solemn “anointing of Solomon to the Lord as chief governor, and of Zadok as priest,” with the visible enthronement of Solomon, and the submission to him “of all Israel, of all the princes and mighty men, and also of all the sons of David” (1Ki 1:49-53).

1Ch 29:21

In this verse the distinction is to be noticed between the sacrifices of thank offerings (); those of burnt offerings (); and their drink offerings, i.e the drink offerings that went with them (). For the first of these the more specific Hebrew word is (Le 1Ch 7:20; 1Ch 9:4) or (Le 1Ch 3:1; 1Ch 7:11, 1Ch 7:13, 1Ch 7:15; Num 7:17). The breast and right shoulder were the priest’s share. All the rest belonged to the person who sacrificed, and his friends, and must be eaten the same or the next day (Le 1Ch 7:11-18, 1Ch 7:29-34). Other particulars may be found in Smith’s ‘Bible Dictionary,’ 3:1470, 1471. The last clause of our verse tells us how ample was the feast provided by these sacrifices on this occasion, being in abundance for all Israel The burnt offering is first mentioned in Gen 8:20; it is the only sacrifice that the Book of Genesis (see Gen 15:9, etc.; Gen 22:2, etc.) knows. The offering () of Gen 4:4 is somewhat obscure, but does not appear to have been a sacrifice of blood. This sacrifice was one which was wholly consumed on the altar of fire, and supposed to ascend to heaven. The chief kinds of burnt offerings were

(1) the daily (Exo 29:38-42; Num 28:3-8);

(2) the sabbath (Num 28:8-10);

(3) that at the new moon, the Day of Atonement, the three great festivals and the Feast of Trumpets (Nu 28:11-29:39).

Beside these, there were the several kinds of freewill and private burnt offerings. The first, seventh, and eighth chapters of Leviticus contain full accounts of the ceremonial. The drink offering is spoken of as early as Gen 35:14; but those to which reference is here made as appertaining to the before-mentioned sacrifices are more explicitly spoken of in such passages as Exo 29:40; Lev 23:13; Num 6:17; Num 15:5-24; Num 28:10-14.

1Ch 29:22

Evident stress is laid upon the eating and drinking of that day as before the Lord, and upon the anointing of Solomon to the Lord. This latter expression is more forcible than the former. The second time of making Solomon king is explained by 1Ki 1:32-40; 1Ch 23:1. The statement that Zadok was anointed to be priest must probably be understood to describe, either the re-anointing of him (just as “they made Solomon king the second time”) on an occasion which particularly invited it; or an anointing which had not been before fully performed. This latter is, perhaps, an unlikely supposition; but at the same time, the fact of any previous ceremony of the kind does not happen to be narrated. Zadok had been joint priest with Abiatbar of the line of Ithamar (1Ch 15:11; 2Sa 24:1-25, 29; 2Sa 19:11); but now he was anointed under circumstances of special publicity, and at a crisis of special interest, to supersede Abiathar. who had sided with Adonijah, and who was early to be removed altogether from the sacred office (1Ki 1:7, 1Ki 1:8, 1Ki 1:32, 1Ki 1:38, 1Ki 1:44, 1Ki 1:45; 1Ki 2:26, 1Ki 2:27).

1Ch 29:23

For the happy expression, the throne of the Lord, see 1Ch 28:5. And for evidence that Solomon did really exercise royal authority before David’s death, see 1Ki 1:32, 1Ki 1:45-48; 1Ki 2:1.

1Ch 29:25

Any king before him in Israel. There were, of course, only two kings “before” Solomon in Israel. The promise of God to Solomon, however, when he was “pleased” with the speech of the prayer which he offered a very short time subsequently, was much larger, and suggests itself to us as what may really have been present to the mind of the historian when he used the less comprehensive words above (2Ch 1:12; 1Ki 4:12, 1Ki 4:13).

1Ch 29:26-30

These verses contain last words respecting David’s reign, its extent and its length; respecting his death and age, and the succession of Solomon; and respecting the sources of the history of himself, his reign, his people, and other countries.

1Ch 29:26

The words of this verse, not indeed hard to follow here, but marking the close instead of the commencement or career of David’s reign over all Israel, are paralleled by the earlier passage, 1Ch 18:14; 2Sa 8:15.

1Ch 29:27

In the same way the contents of this verse are paralleled by 1Ch 3:4; 2Sa 5:5; 1Ki 2:11; this last passage giving only seven years instead of the seven years and six months for the reign in Hebron.

1Ch 29:28

We learn from 2Sa 5:4, 2Sa 5:5, that David was thirty years old when he began to reign in Hebron. He must, therefore, have died in his seventy-first year. That this is called here a good old age shows that the length of human life had now greatly subsided. In comparison of all his successors on the thrones of Judah and of Israel, his age was clearly a “good old age?’

1Ch 29:29

The Hebrew word here translated acts is identical with the words translated three times afterwards in this verse book. A uniform rendering for all might be found in the general word “history” or “acts.” The question as to the probable nature of these works, and whether identical with our Books of Samuel, has been treated of in the Introduction. The Hebrew word for “seer,” applied in this verse to Samuel, is . And that applied to Gad, though the Authorized Version has the same translation, “seer,” is . There can be no doubt that the word applied to Samuel would, under any circumstances, stand as the higher of the two names, were there any comparison intended between them. This is confirmed by the fact that it is found used only of him (1Sa 9:9, 1Sa 9:11, 1Sa 9:18, 1Sa 9:19; 2Sa 15:27; 1Ch 9:22; 1Ch 26:28; 1Ch 29:29) and of Hanani (2Ch 16:7, 2Ch 16:10), whereas the word applied to Gad in this verse is the generic name for seers, and is used several times in the Books of Chronicles of other persons than Gad. At the same time, the parenthesis in 1Sa 9:9, to the effect that the word here used of Samuel as seer () was superseded in later times (as, for instance, at the time of the writing of the Books of Samuel) by the word prophet (), compared with Isa 30:10, points in a somewhat different direction. In the first place, it would indicate that our Authorized Version in Isa 30:10 should rather stand, “Which say to the prophets, Prophesy not, and to the seers,” etc. While for our present passage it would indicate that no insidious comparison is possible between Samuel and Gad as seers, but rather that Samuel retains the old honoured name by which he had been wont to be called, and that to Nathan is with equal naturalness attached the more modern namethe functions represented being essentially the same, or at least analogous.

1Ch 29:30

The phrase in this verse, The times that went over him, is noticeable as an hapax legomenon. There are, however, not a few phrases more or less nearly approaching it in sense, and all hinging on the word times (1Ch 12:32; Est 1:13; Job 24:1.; Psa 31:15; Dan 7:25). The last sentence of this chapter is illustrated, and most suggestively, by 2Ch 12:8; 2Ch 17:10, 2Ch 17:11, 22-30; Ezr 9:1-15.

HOMILETICS

1Ch 29:1.-God’s choosing, and man’s right attitude in the presence of it.

It is very evident that great anxiety pressed upon the mind of David whenever he thought of the youthfulness of Solomon side by side with the magnitude of the enterprise in store for him. Nervousness, however, does not paralyze David, but does make him thoughtful, provident, and careful (as far as he can see the way) to disarm, at all events, the more apparent and threatening dangers. The remoter, human calculation must fail to gauge, and must leave with humble trust and humbler confession of its own limited powers. Notice in this connection

I. THE SIGNIFICANT ASSERTION ON THE PART OF DAVID OF GOD‘S ACT OF CHOICE. Addressing all the congregation of the people, and consciously facing all the perils of the situationnot blinding himself to them nor trying to cloke them from othersDavid says, “Solomon my son, is yet young and tender, and the work is great;” but in the middle he finds opportunity to insert this suggestive qualification, “Whom alone God hath chosen.”

1. God’s choice, God’s call, where they can be truly asserted, are the unchallengeable vindication of whatsoever may seem unusual, unreasonable, even unjust. He has legitimate power over all that he has made. He gives not account to any one of his doings. The things most unexpected are what he frequently brings to pass. This is David’s tacit answer to all his elder children, if they are murmuring in their hearts; this his pronounced vindication of himself before “all the congregation of the people,” if they should censure him, that in one and the same breath he makes Solomon his chief heir and successor and responsible for so great a work, and yet betrays an unfeigned anxiety as to his fitness and competency for the position. It suffices to clear him of the suspicion of an unpaternal partiality, on the one hand, in his family, and in his nation on the other hand, of a weak and unpatriotic favouritism.

2. God’s choicehis call, the persuasion of his decreeis the one source of confidence to the innermost heart of the man, who must otherwise often be the tortured victim of anxiety, of doubt, of mystery. In human life there may often be not one word of worldly wisdom to be urged for a course for which the individual heart nevertheless may have not so truly its own reasons as God’s own reasons. The thing that conspicuously fails to justify itself before the eye of the whole world may find its sovereign raison d‘etre in what was the dictate of an unmistakable inspiration. The grain of seed was of heavenly sowing. The spot where it fell was lighted by the light of God’s eye. The germinating and all the subsequent stages of growth to the very ripening of it were all watched and favoured by Divine tending. The result is secure. And that result stands good and the fruits of it have spread far and wide, when all the criticism with which it was assailed has perished ignominiously. The strength of the martyr has, of course, been rooted in this, and the paradox has been times without number witnessed of the gentlest, meekest, and most self-surrendering standing the strongest, speaking the most dogmatically, and refusing to surrender a jot of what they held. So with healthiest communication God visits the very heart of mankind, and. in reaching one so deeply, so surely, influences millions, and colours the complexion of centuries succeeding. Whatever natural apprehension remained now on the mind of David, it was he who most felt of what a load of responsibility he was relieved when he could say of Solomon, “Whom alone God hath chosen.”

3. The conviction of God’s choice, call, or decree being in question inspires, not force, confidence, comfort only, but also reverence, unquestioning submission, implicit obedience. This proved already by the conduct of David and his own careful exhortation of Solomon and, so to say, education of him for his future place, is also abundantly evidenced in the tone of his present address to the people in alluding to the subject. Perhaps no aspect of the character of God given us by revelation has met with more irreverent, sceptical, and quibbling treatment than this from that part of the world “that knoweth not God.” Yet, in strictest harmony as it is with all the original facts of the spontaneity of One who must needs be a sovereign Creator if he be any at all, the deepest things involved in the choice and the call and the decree of God must be the deepest, coolest springs of reverence, resignation, and loving obedience to the other part of the world. Then we sing

“When my dim reason would demand
Why that or this thou dost ordain,
By some vast deep I seem to stand,
Whose secrets I must ask in vain.
“When doubts disturb my troubled breast,
And all is dark as night to me,
Here as on solid rock I rest
That so it seemeth good to thee.
“Be this my joy, that evermore
Thou rulest all things at thy will.
Thy sovereign wisdom I adore
And calmly, sweetly trust thee still.”

II. THE FIRM ASSERTION BEFORE THE NATION OF WHAT IT IS THAT GIFTS ANY WORK OF MAN WITH TRUE DIGNITY, WITH GENUINE IMPORTANCE. “The palace is for the Lord God.” This is to put things in their right placesGod, heaven, immortality, the unperishing first of all.

1. A sound religious principle is bravely upheld before all. There is none of the bated breath and the semi-suppression offered to it which are so often offered to the principles of revealed religion.

2. A most neglected aspect of religious practice is here brought into prominence. Truths and principles of religion, acknowledged by the lip, are too often ignored in practice. The prayers we say, the praise we sing, the adoration we ejaculate, are not unfrequently dishonoured to the degree of being rendered worthless through the next deed we do or fail to do. It is not the tender, the immature, the inexperienced, the incompetent who, untrusted in statesmanship, untrusted in the professions of human life, are to be indifferently or recklessly trusted with the affairs of “the kingdom.” And even when God calls such, man, both prince and people, the skilled and the experienced, are only to hear more practically the call to rally round the Lord’s choice.

3. The non-performance of human work for God is sufficiently guarded from confusion with the non-meritoriousness of human work for God. The distinction, abundantly plain to all who have eyes to see, is often treated as though it were among the inscrutable mysteries. To such an extent is this pretence carried that the neglect of a high and conscientious performance of works for God is assumed to be warranted by the mere fact that no merit lives in them in their aspects Godward. Yet the leas of meritoriousness the more peremptory may be the demand that that humble quotum of duty be punctiliously and as heartily performed. How healthy, how natural to an unsophisticated conscience and judgment, sounds the tone of David’s language now, “The work is great: for the palace is not for man, but for the Lord God” I Will anything in modern days pass muster to be given to God, to the Church of Christ, to his work? Yet this is the spirit of much language we hear, of much more conduct we witness. In the gifts of the hand, in the gifts of the mind, and in the gifts of the heart, the weak and poor, the blind and blemished and lame, are too frequently presented to the temple of the Lord, to the Church of Christ, to the highest office of the ministry of Christ’s gospel. The work is not held great, just because it is of an ecclesiastical cast. It would have enlisted tenfold to an hundredfold interest or enthusiasm if it had been of a civic, of a patriotic, or of a domestic sort. So David thought not, did not, whether now in the last hours of mortal life or in the days. when. youth. “glowed, strength “abounded, and the heart loved to sing of” Jerusalem as its chief joy and God as its Strength and Portion for evermore.”

1Ch 29:2-9.–A pattern for religious devotion.

There is much religious feeling that fails of fruitfulness. It resembles often the fragrant blossom of the early spring on the fruit tree, and which promises well even beyond the time of the setting, but still fails most disappointingly of bringing fruit to perfection. These failures are generally easily traceable in each successive instance to their proper cause. But when so traced the mischief is done, the forfeiture is suffered, and the wisdom comes all too late. The real composition of genuine religious devotion, the elements necessary to practical religious devotion, are well illustrated in this series of verses. They have much in common with the characteristic marks of Christian compassion. Either of these principles is very often found to pine, just as though for want of stamina. To prevent this disappointment and waste would be to add an incalculable amount to the growth of goodness and to the benefit of the world. And the pattern good for religious devotion exhibited to us here shows the following characteristics:

I. IT SEEKS AN INDIVIDUAL OBJECT. The house to be builded for the Lord, the temple, is now the thought of David’s heart and the object of what remains to him of earthly life. And of this he might truly say in the language used long after by St. Paul, “This one thing I do.” This was confessedly in David’s time, and from the point of view of his nation, a very great enterprise; yet it was one thing to think of and another to do. How much time and feeling and earnestness are frittered away, counting for nothing except mournful moral reflection in the retrospect, with those who wait to do anything until they might, as they fondly imagine, do all, or, if not all, might embrace a very large compass in their beneficent aspiration I Universal observation rebukes the large foible. The useful men have been those who have steadily and with determination pursued one thing at the time. This is the first healthy sign of religious devotion, when with heart and hand it weds itself to one object of zeal and pursuit. Concentration of purpose, of affection, of energy, is as much the secret of great usefulness directed to the very highest ends as it is of that poor travesty of it, earthly success, so often mistaken and mishonoured as the equivalent of usefulness.

II. IT STUDIES ITS OBJECT WITH DISCRIMINATING, PAINSTAKING CARE. We are often tempted to buy off individual responsibility by doing just what others do, and giving just what others give, and suffering ourselves to be borne on the general stream of opinion, or on the old stream of opinion, as though no individual judgment, or conscience, or conviction were possible to us. This, however, is the very opposite of what we do when we feel our own individual interest to be concerned. If we are to give reality and honesty to God’s work and grace and finish to our work for man, for Christ’s sake, it must be by this latter “rule” that we are guided. And very lovingly and heartily must we resign ourselves to its methods. How carefully David had surveyed in thought the whole and every part of the one work to which he had “set his affection “l The gold, and silver, and brass, and iron, and wood, and onyx stones, and glistering stones, and stones of divers colours, and all manner of precious stones, and marble stones in abundance,all the variety of them had been imagined and provided for, or all the weight and purity of the metal had been measured and contracted for. Thought and discrimination and pains had been spared in nothing of all these. The circumspection and minuteness of care and fond anxiety which men know so well to spend on themselves and their own transient, temporal interests, David now spends on the work of God. Such exercise of religious devotion throws thrilling interest and unwonted animation into any holy work, and invokes with unerring importunity Heaven’s abounding blessing.

III. IT PURSUES ITS ANXIOUS PREPARATIONS, AND, IF NECESSARY, PURSUES THEM FOR A LONG TIME IN SILENCE, OR IN COMPARATIVE SILENCE. Nothing less needs ostentation, nothing less warrants display, than our work for God. When any man is deeply conscious that it is God’s work that he has in hand, then he feels it is God’s glory that he has at heart, and this dispenses with all craving for notice and applause. This latter is poor food for any one whomsoever who has already known and tasted the other. Now, the case of David at the present time was such that what he was doing must needs have been known. It could not have been hidden in his own heart or anywhere else. Yet it is plain that he had for some time been patiently, and with no needless publicity, making his zealous preparations. He was certainly far from finding himself in the position of Noah when planning and building the arkthe object of ridicule, hindrance, and jeering of the people. No, nor, on the other hand, is he continually sounding the trumpet and calling attention to himself and his doings. But now the ripe moment had come when the loving and patient preparations of one must be handed over, not exactly to another, but into the trust of the representatives of a nation as well It was a moment when it was needful that the deeds and the purposes of David should no longer simply escape into the knowledge of others, but be formally and solemnly announced to all a listening people. The work of Christ in the world loved silence, patience, hiddenness long time. Neither he nor his kingdom nor his chiefest servants “come with observation,” nor live “with observation;” yet the longer the delay and the humbler the obscurity, the more effective and heart-stirring will the final “manifestation” be. The self-denial, the deep interest, the long labour of the humblest faithful servant will be proclaimed before a kingdom and in a kingdom which shall have gathered all others into itself, and by the King of kings himself.

IV. IT GIVES OF ITS OWN SUBSTANCE. The temptation is great with some leaders of the people merely to lead, to direct, to administer. And when this is the case the deficiency will very generally express itself somewhere before long. Enthusiasm will be wanting in the followers. In their minds an irresistible sense of unreality will get awakened. With a good conscience, indeed, David can appeal to the liberality of others by a simple reference to his own example. “Of his own proper good,” i.e. “private substance,” he had contributed largely. The influence of such an announcement is at least twofold.

1. It attests the honesty of the leader.
2. It speaks more strongly than any words could urge the powerful, sometimes omnipotent, stimulus of example.

V. IT OWNS TO AN INTRINSIC ZEAL IN APPEALING TO OTHERS. One can almost imagine David saying to himself, after all that he has thought, prepared, done, still this further, “Woe is to me if I do not testify with my dying lips, and testify in this wayby appealing earnestly to others!” True enough, there is preaching that is of the weakest. Its feeble tones, its timid essaying of its vocabulary, its apologetic style, bespeak its insincerity, at all events its untrustworthiness. It has no ring about it. But the devotion that is real is confident in itself. If it sometimes seem to overstep the threshold of moderation, it is ashamed to stay this side of it. The very best zeal for inflaming others is that which consumes self. So the “greater Son of David” came to a time when the truest utterance of his pure life was this, “The zeal of thine house hath eaten me up.” The highest Christian devotion has never failed to find this voice: “Who is willing to consecrate his service this day unto the Lord?” Who is willing to consecrate himself this day unto the Lord? Who is willing “to fill his hand,” and bring such handful to the Lord? These are the appeals that are likely to be heard by all classes of men, the rich and the poor, people and princes. And they sound the keynote; they constitute themselves just the watchword; joy is awakened unfeigned in every heart; praise leaps to the lips of all. Then men “offer willingly and with perfect heart.” The scenean inspiration itself would not have had its place on the page of God’s Word, but for the religious devotion, real, practical, of which David unconsciously offers us an illustrious example, model lesson.

1Ch 29:10-20.-The last thanksgiving of the royal life in its varied elements.

Perhaps David had been in some doubt as to how his address would be received. If received favourably, he may have been in doubt as to the practical response to it for which his heart longed. And even if of this also he felt he might make quite sure, yet there was the hour of his own last great effort now past. That effort had been made with whatever demand on body and mind went along with it, and the suspense is over. Great hearts alone can know great joys. There are few greater joys than are found in relief from the strain of anxiety, from the burden of long preparation, and the Conscious weight of responsibility. But when the natural welling up of joy from such causes coincides with an unparalleled success, and this in matter of religious moment, then every possible element seems present. And a good heart gives itself up to a transport, which can find no sympathetic expression but at the foot of the throne of thrones itself. And hither does David now betake himself; but not alonehither he leads also a nation. These verses contain more than thanksgiving. They may, however, be appropriately enough called the service of thanksgiving. And the service appropriates in impartial measures the characteristics of majesty and comprehensiveness. Here are unqualified thanksgiving, profound adoration, the confession of creature dependence, and the humiliation befitting it; here are meditation and reminiscence, and all symptom of moral sympathies in strongest activity; here is petition, fervent petition, for the present and for the long future of the palace, the people, and the son himself of David. The opening sentence of this service gives its key-note and bespeaks its main design. In its rich variety, however, as a whole, let us notice

I. ITS STATELY ASCRIPTION. “Blessed be thou, Lord God of Israel our father, for ever and ever? What words can do they are intended here to do. They sometimes do the more for their fewness, and they are few here. This word “blessed,” when applied to the Divine Personage, is a picked, choice, word of the spiritual vocabulary that is open to a creature approaching the Creator. It is the word of highest and most refined effort. Human exclamation has done its best, has touched its highest note, when, having passed through thanks, gratitude, praise, glorifying, magnifying, and, if there be any other, it soars on this note, and rests and poises itself as it were on this note: “Blessed be thou, Lord God.” The soul that has striven to give his due to the Lord God, yet striven too anxiously in vain, flings itself on that one remaining word, and, lost in admiration, it breathes the simplicity and sincerity of an impassioned genuine fervour into it, and must be content. This word “blessed,” when applied to the Divine Being, is confessedly a familiar one to our ear, to our lip; but, if estimated by the freight it contained now, has contained times without number, and may this day contain, it is one owning to priceless sacredness and beauty. And it is this, not so much for what it speaks, but for the fact that when first speech most fails, it comes the only volunteer to bear Heavenward what we mean. Note, again, the telling accompaniments of this ascription in the time-view of it.

1. It stretches backward to the birth of the favoured and now enrapt people, “Lord God of Israel our Father.”

2. It stretches forward, far, far further, “For ever and ever.”

II. ITS ADORING ACKNOWLEDGMENT OF GOD‘S SOVEREIGN, UNIVERSAL PROPRIETORSHIP. To give to God his own even in language is a thing often forgotten. Thought is careless to do it. Faith is sleepy to do it. Aspiration’s effort is weak on wing to try it. Men grovel in the use of even the infinitesimally small, and forsake the mighty inspiration of the mere attempt at a survey of all. But what source of comfort and of undelusive strength it should be for the creature to rehearse to himself the infinite fulness, the glorious riches of his Maker, Father, God! That the contrast should seem appalling, great even to overwhelming, is not the just and legitimate result of the meditation and acknowledgment. To be timid, anxious, uncertain, is the portion for those who know not on what they have to depend, or who do know that he on whom they depend has himself but impoverished means! But the weakest creature is strong, comforted, blessed, whose eye of faith surveys this wealth of possession, these boundless surroundings of the supreme Being. Yes; we leave unsaid, unthought, the exalting sovereign truth now (as fully as it is simply) recited by David and his people. “Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: all that is in the heaven and in the earth is thine; thine is the kingdom, O Lord, and thou art exalted as head above all. Both riches and honour come of thee, and thou reignest over all, and in thine band it is to make great, and to give strength unto all.” We may distinguish in the beautiful riches of this descriptive and this majestically picturesque sketch of the infinite Being:

1. The intrinsic attributes given to him.

2. The absolute universal possession perceived in him.

3. His position and consequent active rule.

4. His bestowments of such things as “riches and honour.”

5. His bestowments of such other more intrinsic vital gifts, as “to make great” and “to give strength,” There are gifts for the hand, but there are other gifts for the very springs of one’s own life.

These assimilate, as it were, with our spontaneous force, and the human then shows more or less Divine. God owns all; and great is the all which he owns. And he gives. He is not more adorable for the all that he has than he is for the all that he gives. And it is very interesting to observe, as by the help of this passage, how difficult is it to divorce the possessing of God from his bestowingall creation itself, the overflowing of his fulness.

III. ITS SIMPLEST PRONOUNCED THANKSGIVING AND PRAISE. When the adoring ecstasy is passed, then reason and justice, though on the humblest scale, are to resume their place, and the creature, debt of thanks and praise is to be paid, sacredly, simply paid, with the lip. To this David leads his people with himself: “Now therefore, our God, we thank thee, and praise thy glorious Name.”

IV. ITS UNQUALIFIED DISCLAIMER OF ALL MERIT ON THE PART OF KING AND PEOPLE. To not a rag of self-righteousness will David permit the whole gathering of his nation to lay claim. Have they given? they have given what was first given to themselves. Have they given heartily? they have given to the Giver himself. There has been no merit in their doings. No;nor can there be any meritoriousness about themselves. For what are they? There is not the substance in them of which merit could be made, nor the root to them of which it could grow, nor the continuance belonging to them by which it might ripen. Their life, their home, themselves, are all dependent just on mercy, and their hopes lie in infinite loving-kindness. And it was the same with their fathers before them. To such material and such a history merit cannot find where to attach.

V. ITS UNFALTERING APPEAL TO CONSCIOUS INTEGRITY. David disclaims all merit, but he claims confidently before the all-seeing, the heart-searching One, his own “uprightness,” i.e. pure motive and sincere zeal. Few things have owned to more various quality under one face than the profession of zeal for the glory of God. Religious zeal O, no doubt, religious zeal, but nine-tenths of what is named religious zeal is a far different thing. It is the hybrid ecclesiastical zeal. And ecclesiastical zeal is not merely a thing very inferior always, but often absolutely antagonistic to the genuine thing, religious zeal. That David protests his own zeal and heartfelt pleasure in the great work of the temple-building may seem unnecessary, and his object in doing so may seem somewhat obscure. Yet probably all found here is true to nature. First, he could not be wrong in formally dedicating at this time, with express rehearsal of it, his own work and his own giving to God. But further, as we shall see, his doing so may have been the suggestion of what he brings next into prominence. That is in reality grafted upon his own enterprise and is best introduced by it.

VI. ITS EMPHATIC EXPRESSION OF A DELIGHTED AND UNUSUAL SYMPATHY Some of the most subtle flattery that the human heart offers to itself, and then most eagerly receives, consists in its very ready assumption of moral .and spiritual superiority. The Pharisee, as portrayed by the master Limner himself of human characters, is never extinct. But in form less gross, in effect more insidious, the essence of the Pharisaic spirit perpetually reappears to some degree or other, and in some form or other. To affect a zeal for the good and the right, an appreciation of them, a sympathy with them far in excess of those of others, is a common foible, ay, a vice of the pseudo-spiritual. Nor are there wanting instances where the spread of knowledge, of presentation of facts, in a word, of legitimate inducement, are suppressed, lest an enthusiasm now confined to one or a very few should become general, and lest an envious distinction should be forfeited, born of singularity alone. Sincerity’s death-knell is sounding then most surely. But now, if David recite his own zeal, and appeal to the all-searching One to see and try it, he does so in truth to pave the way for delighted and sympathetic celebration of the facts that so many are “like-minded, having the same love, being of one accord, of one mind” (Php 2:3). To witness the indications of a right state of heart in others, and to witness them with unaffected joy, mark the life of holy sympathies, and the health of one’s own spiritual state. The Apostle Paul, in his Epistle to the Romans (Rom 1:32), speaks of it as the direst condemnation of certain that they “not only do” things of the worst moral significance (which might possibly be done. under the force of strong present temptation), but that they also “have pleasure m them that do them. St. Paul is there stigmatizing certain immoral sympathies, as marking the depths of deepest degradation. On the other hand, we are prone to slight the value of intense moral sympathies with goodness. But in fact, the presence of these measures the real strength of a new nature very accurately. And the example of David invites our notice of them here. He brings into special prominence the right feeling and the right doing of the people, and utters his own unfeigned joy because of them.

VII. ITS APPROPRIATE AND EARNEST PRAYER. All will fail if it be not “sanctified by the Word of God and by prayer.” Feeling, purpose, aspiration, and the right beginning of doing may yet all fall through. Promise may soon die off, or it may die off somewhat later. Only it will die off, unless there be given to it from above the needed element of perpetuity. How much there is of the future of ourselves, and of those unspeakably dear to us, which we relegate to the mere domain of hope, flattering, fond, frail, false hope! We do so often with mistaken humility; under the impression that we can do nothing else for the future, that we must not allow excessive anxiety about it, that “Sufficient to the day is the evil thereof.” But we are then forgetting the force of prayer, and that it is largely of its nature and privilege to “reach a hand through time to catch a far-off interest.” David offers prayer, and the right prayer. Had his nation but lived by that prayer, their grandeur would have survived, an unparalleled grandeur, to this day. Notice, therefore, in the prayer:

1. How David makes this the One burden of itthat the thing of right present appearance and of happy promise may be “for ever,” may be “stablished,” may be “kept.”

2. How he asks that this perpetuity may be derived from deepest source, “the imagination of the thoughts of the heart;” “the stablished heart;” “the perfect heart.”

3. How he invokes God by the titles that might by supposed most to move Deity, and most to call his children trustfully and gratefully to his feet. Many a temple, palace, castle, would we build; for many such would we “make provision.” But they never are builded. And they are not builded because we forget that “Except the Lord build the house, they labour in vain that build.” And we have left unmade the most necessary “provision” of all, if we have forgotten to sanctify our enterprise by submitting it to the “Lord God of our fathers” and of ourselves, and begging him to give of his own stability and enduringness to those whose hands are to build.

VIII. ITS CLOSE, HEARD AMID THE ECHOES OF ONE UNANIMOUS OUTBURST OF PURE ADORATION. It may be reverently said that the abdicating kingabdicating because he was abdicating the present life”gave the word, and great Was the company of them that published it. “The “word” consisted of a summons to “bless the Lord God.” And that word was heard and obeyed by the vast throng. Though many an occasion may invite large numbers of mankind to unite to one end, yet in no one employment could the vast family of man so justly, so enthusiastically unite as in a “work and worship so Divine” as here described. Are we not here studying a “type” indeed? Do we not listen herein to rehearsal of what some dayeven if “far off, at last “Heaven shall listen to, as it arises from earth, and of what earth itself shall raise, when earth itself is raised to heaven? So this service ended. So we believe the service of earth will end; and so that of heaven begin, never, never to end. God shall be all and in all. He shall be to each and to all the eternal All in all. Oh for the dawning of that moment when, at the signal of an inner impulse, the innumerable congregation itself shall fall prostrate in irrepressible adoring, and as though snatching at this word, “Now bless the Lord your God”!

HOMILIES BY J.R. THOMSON

1Ch 29:1.–Youthful service.

1. David’s words bring before us a tender worker. Solomon was yet young, and his father seemed to regard him as peculiarly insufficient for the position Providence was preparing for him. Perhaps his character thus far was unformed; and it may have been his accession to the throne which was the occasion of his recognizing his responsibilities, and preparing himself for his kingly duties.

2. They bring before us also a great work. The young monarch was to build a palace, not for man, but for God; to carry out a magnificent and costly schemea work which should be of lasting importance, both for Israel and the world. There was an apparent want of correspondence between a worker so tender and inexperienced, and a work so vast. Yet it was the Divine appointment that Solomon should build the temple; and events proved that, with God’s blessing, he was able to carry out the great undertaking. The lesson of this verse is that there is Divine authority for youthful consecration and service; that there is no real inconsistency between a tender worker and an important work.

I. THERE IS A SUMMONS, ADDRESSED TO THE YOUNG, TO WORK FOR THE LORD, There was nothing peculiar or exceptional in the requirement made of Solomon. The kind of work entrusted to him was special; but there was nothing special in his call to work for the Lord. Every young person who hears the tidings of the gospel, who receives the Divine revelation, is under an obligation to work for Christ. When you enjoy the privileges, you are subjected to the claims, of religion. Jesus, who cells you to rejoice in his love, calls you to engage in his service. In detail, God by his providence will point out to you how you may glorify him; in principle, the service required of you will be the same as that required of Solomon. A cheerful mind, a willing heart, an unmurmuring submission, a lifelong devotion,these are what .Heaven delights in. A truly Christian life is, in any case, a great work. You have a palace to build for God; and all holy thoughts and righteous deeds and wise and kindly words are as stones in the edificean edifice to be reared to God’s glory. How many are the admonitions we find in Scripture to youthful piety and consecration!

“Remember now thy Creator in the days of thy youth!” “My son, give me thine heart!” “Wilt thou not from this time cry unto me, My Father, thou art the Guide of my youth?”

II. THERE ARE MANY ADVANTAGES IN YOUTHFUL CONSECRATION TO THE LORD‘S SERVICE.

1. It is advantageous to the worker. A sound basis is thus laid for a noble character. There is scope for development. A direction is given to the active nature which there will be no occasion to reverse or alter.

2. It is advantageous for the work. There is time for doing it thoroughly and consistently. The youthful worker can adapt himself to the work, and his interest in it will deepen as the years pass on. Youthful enterprise and energy will tend to its vigorous prosecution. Enthusiasm and perseverance combined, under the guidance and with the blessing of the Holy Spirit of God, cannot fail to forward the sacred enterprise, to advance the rearing of the spiritual structure.

3. It is acceptable to him who provides the work and qualifies the workman. God cannot but be pleased when his own work is taken in hand and carried on by those whom he himself has designed for it.

PRACTICAL CONCLUSION.
1. Let the young seriously consider the call of Heaven, readily accept the trust, and prayerfully seek guidance and help for its fulfilment. God comes to you and says, “Son, go work to-day in my vineyard.”

2. Let all Christians encompass youthful workers for Christ with interest, sympathy, and supplication. As David commended the young prince, his son, to the considerate sympathy and support of the mighty men, priests, and counsellors, so would we beg all mature and experienced servants of the Lord to uphold their younger friends and colleagues by affectionate interest and prayers.T.

1Ch 29:3.–Affection for God’s house.

It would be absurd to compare David’s attachment to the projected temple to a Christian’s attachment to any material structure. The tabernacle and temple occupied under the old dispensation a position no building can now occupy. The true comparison is with the spiritual temple, the house of Godthe great edifice constructed of living stones, even of consecrated hearts.

I. REASONS FOR DAVID‘S AFFECTION TO THE LORD‘S HOUSE.

1. Mainly his attachment to the Lord himself, in whose honour it was to be reared.

2. Secondarily, the fact that the project was one which he himself had formed.

3. And further, his knowledge that the work would be accomplished by his own loved son.

II. PRACTICAL PROOFS OF THIS AFFECTION.

1. His own most liberal gifts in preparation for the work.

2. His encouragement to his people to give with generosity.

III. RESULTS TO THEIR OWN HEARTS. They could not cherish such feelings of interest, affection, and attachment, and manifest their feelings in so practical a way, without reaping some harvest of profit in their own souls. Their deep and disinterested joy in their gifts is an evidence of the benefit which they received. This example should encourage Christians to cherish and display a religious attachment towards the Church purchased by our Saviour’s blood.T.

1Ch 29:5.–Consecrated service.

These words are an appeal of David to the nobles, and’ to the people generally, to contribute towards the building of the temple of Jehovah at Jerusalem. Ha himself set the example of liberality; and his subjects generally followed the example he gave. “Who then,” asked he, “is willing to fill his hand this day unto the Lord?” As these gifts were really an expression of the devotion that animated the hearts of the Israelites, the English Version may be said to offer rather an enlargement than a perversion of the language. And the question is one which may be addressed to all hearers of the gospel. For all are called upon to give themselves and all they have and are unto the God who made them, and the Redeemer who bought them. We have here

I. A CLAIM AFFIRMED. Religion not only offers a blessing, it requires a service. Salvation is the substance of what God gives; consecration is what God demands. Salvation is from past sin; consecration is for future life and service. God has a right to the surrender of our will, the devotion of our powers, the offering of our possessions, the service of our hands. The heart is his first demand; our labours, our influence, our liberality, will all follow. This is a just claim. It is founded on Divine right and authority; for he is our Creator and King, He has a powerful claim upon our gratitude; for he has treated us with bounty, and he has given us his Son to redeem us from iniquity and from destruction. We are for ever dependent upon him, who is our Lord and Judge; and, in giving unto him, we do but give him his own.

II. THE RESPONSE EXPECTED.

1. A willing response. In fact, there can be no unwilling response. God does not use constraint, and a grudged offering would not be acceptable to him; for it is our affection and devotion that he desires.

2. An immediate response. “Who is willing this day?” To-day is not too early; to-morrow may be too late. The old have no time to lose. The middle-aged and busy should not leave decision until old age comes, if come it should. But it is chiefly from the young that an immediate acceptance of the invitation of the gospel is desired, that so they may spend a whole life in his delightful service. “To-day if ye will hear his voice, harden not your heart.”

III. AN APPEAL URGED. “Who is willing?” All who are capable of understanding the entreaty and the ground upon which it is based; all who enjoy religious privileges, who hear God’s Word, Christ’s gospel, are under a sacred obligation to yield themselves a living sacrifice unto God. Motives, inducements, persuasions,all are brought to bear upon the soul. A most honourable and happy service, the most desirable recompense, the profoundest satisfaction,all are proffered to you upon the terms of unconditional surrender, complete consecration. “Who then is willing to consecrate his service this day unto the Lord?”T.

1Ch 29:9.–Generosity and joy.

There was true unity between king and subjects. It was a national movement in which they joined, and it was a national emotion which they shared.

I. THE CAUSE TO WHICH THEY GAVE. It was their own cause, but in a higher sense it was the Lord’s. It was for the glory of Jehovah and for the spread of his worship and obedience that the temple was to be reared; a cause this which justified all their enthusiasm and all their liberality.

II. WHAT THEY GAVE. They offered of their own substance, and according to their several ability; and their gifts were appropriate, costly, and generous.

III. How THEY GAVE. “The Lord loveth a cheerful giver;” and such givers Israel furnished on this occasion in great abundance. They gave willingly, and not simply in conformity to their sovereign’s example. They gave with a perfect heart; i.e. from disinterested, devout, and pious motives.

IV. THE CONSEQUENCE OF THEIR GIVING. “They rejoiced.” A simple but very expressive account of the feelings of both monarch and subjects. They felt by anticipation the truth of our Lord’s saying, “It is more blessed to give than to receive.” The selfish and niggardly are ever the miserable; the sympathetic, liberal, and self-denying are ever the happy and lightsome of heart.T.

1Ch 29:10-19.–David’s blessing.

One of the closing acts of David’s life was a public acknowledgment of God’s favour, and a public entreaty of God’s blessing upon his people and upon his son. It was a sacred and solemn act of devotion, and only inferior in sublimity to the invocation and prayer of Solomon upon the occasion of the dedication of the temple. The aged king acted, not only as the civil ruler, but as the religious leader of Israel. Gathering the princes, the warriors, and the multitude together, he, as their representative, offered spiritual sacrifices of adoration, thanksgiving, and prayer before Israel’s God. We observe, in this address to Heaven, a combination of the several parts of which devotion should be composed.

I. THE RECOGNITION OF THE DIVINE CHARACTER. In 1Ch 29:11 and 1Ch 29:12 the attributes of Jehovah are celebrated with devout reverence, and in language of memorable beauty and eloquence. The propriety of such an invocation is manifest. When we draw near to God, it is not simply to bring our sin and want before him; it is to bring his holiness and greatness and beneficence before our minds. The Lord Jesus, in the prayer known as the Lord’s Prayer, has given us an example of such adoration; for the petitions are prefaced by a reverent invoking of the Divine Father.

II. THE BLESSING OF GOD‘S NAME. The contemplation of God’s power, majesty, and dominion fails to produce its due result, unless it awakens our hearts to grateful praise. 1Ch 29:13, “We thank thee, and praise thy glorious Name.” Prayer without thanksgiving cannot be acceptable; what God has done, what he has given, must be acknowledged by those who have fresh favours to implore.

III. HUMILIATION AND CONFESSION. The language of 1Ch 29:14 and 1Ch 29:15 is marvellous for sublimity and pathos, has wrought itself into the speech and the prayers of men. Feeble, finite, dependent, and short-lived denizens of earth, when we come into the presence of the Unchangeable and Eternal, it becomes us to cherish a sense of our utter unworthiness. We cannot even undertake to engage in the service of God without feeling that for that service we are altogether unfit. Confession of sin and humiliation before the All-holy must be part of all truly acceptable devotion.

IV. INTERCESSION. In 1Ch 29:18 David prays for Israel at large; in 1Ch 29:19 for his son Solomon. For his people the king’s chief desire was that the Lord would “prepare their heart unto himself.” Their allegiance to Heaven, their spiritual good, their qualification for whatever work God should call them to undertake,such were the blessings the aged king sought on behalf of his subjects. And for his son, how earnestly and appropriately did he plead! His prayer was that Solomon’s character and his lifework might alike be acceptable to God. A prayer so comprehensive, so devout, so suited to the circumstances in which it was uttered, surely deserves the attentive study of those who would draw near to God in such a spirit as may justify the expectation that he will draw near to them.T.

1Ch 29:20.-Worship.

David was a true leader; for he not only directed, he preceded his subjects in the path of duty. If he called upon his soldiers to fight, he led them to the field; if he desired the princes to offer gifts, he first himself gave munificently; and if he would have his people worship, he himself set them the example. Thus, upon the occasion of presenting offerings towards the building of the temple, the king summoned the inhabitants of Jerusalem together, and in their presence and hearing addressed to Heaven the adorations and petitions recorded in this chapter. Only after this did he use the language of the text, “Now bless the Lord your God.“

I. THE NATURE OF WORSHIP: in what worship consists. Worship of some sort has been general among all nations. Revealed religion directs and consecrates what seems a natural tendency; and both the Old Testament and the New contain many admonitions to, many examples of, true and acceptable worship.

1. True worship is spiritual. “God is a Spirit: and they that worship him must worship him in spirit and in truth.” It consists in the recognition of the Divine attributes, the acknowledgment of the Divine reign, and gratitude for Divine merciesgifts, forbearance, loving-kindness. Nothing is more hateful to God than the language and posture of worship from which spiritual devotion is absent. Of the insincere he speaks with indignation, “This people draweth near unto me with their lips, but their heart is far from me.” Silence is compatible with true worship; insincerity is not.

2. A devout heart will find expression for its sentiments. “The people bowed down their heads, and worshipped.” Language is an assistance to the intelligent worshipper, though an unuttered aspiration or affection is heard and accepted by God. And attitudes of kneeling, standing, bowing the head, stretching forth the hands, are all appropriate as expressive of the feelings of the devout worshipper. It is only when they are substituted for spiritual worship that they are bad and displeasing to him who searches the hearts and tries the reins of the children of men.

II. THE OBJECT OF WORSHIP: to whom worship is due. The congregation of Israel “worshipped the Lord, and the king.” Yet the homage offered to David was civil, not religions; and there could have been no danger of confusing the one with the other. Whilst the heathen worship gods many and lords many, to us there is but one God, and one Mediator between God and men, the Man Christ Jesus. The Christian adores and blesses God in Christ. Notice that he is:

1. Your God. The Israelites were reminded of this; and we all are summoned to regard him as ours; for he has made us and redeemed us, and by his own Spirit renewed us, so that we are his and he is ours.

2. And he is also your fathers’ God. The Hebrews knew him as “the God of Abraham, of Isaac, and of Jacob.” And we can exclaim, when we approach him, “Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not.” The fact that God made himself known unto the fathers of mankind, that our parents or ancestors knew and acknowledged him, adds a pathos and a power to our prayers.

III. THE WORSHIPPERS. David summoned “all the congregation” to worship, bless, and praise the Lord.

1. All men have abundant reason to bless the Lord. He is “good unto all” His bounty, care, watchfulness, and long-suffering, have been experienced by all. No wonder that the psalmist in so many passages calls upon all peopleall nationsto praise the Lord; summons young men and maidens, old men and children, to praise the Name of the Lord.

2. All men are in the gospel encouraged to present acceptable worship to God through Jesus Christ. The Saviour reveals the Father as the Object of worship, and himself provides the new and living way of access, and offers the intercession which secures Divine acceptance and approval for the believing worshipper. “I will,” says the Apostle Paul, “that men pray everywhere, lifting up holy hands, without wrath and doubting.”

QUESTIONS.

1. Do you worship God yourselves?
2. Do you admonish and encourage others, especially the young, to bless and praise the Lord?T.

1Ch 29:22.–Church and state.

When Solomon was anointed to be chief governor, and Zadok to be priest, Israel acknowledged dependence upon God and loyalty to God in the two realms of civil and ecclesiastical life. The Hebrew nation was a theocracy, and however it may now be possible to separate between these two realms, it was not possible the. Without entering into any controversy, we may accept from this text the following suggestions:

I. BOTH CIVIL AND ECCLESIASTICAL LIFE ARE FROM GOD. Our Creator has constituted us social beings, and social we are and must be. By this necessity it is established that mutual help and due order and subordination are from God. All attempts to violate these fundamental principles of human nature have issued in disastrous failure.

II. THE SAME PERSONS ARE UNITED TO BOTH ORGANIZATIONS ALIKE. A man’s being citizen is not inconsistent with his being a member of a Christian Church. So far from there being any incompatibility between the two relations, they are mutually helpful each to the other.

III. IN BOTH RELATIONS MEN NEED REPRESENTATivES, LEADERS, ADMINISTRATORS. As in Israel there was king and priest, so in modern Christian society we not only need sovereigns, presidents, judges, legislators, etc; but we need also bishops, pastors, mode-raters, add officers of various kinds.

IV. ORGANIZATIONS AND OFFICIALS, BOTH CIVIL AND ECCLESIASTICAL, ARE INTENDED FOR THE PUBLIC GOOD. The end of such institutions and appointments is to be sought, not in private interests, or emolument, or power, but in the well-being of the body politic.

V. CIVIL AND ECCLESIASTICAL POWERS MAY BE HELPFUL TO EACH OTHER. States are bound to protect the Churches in the profession and propagation of religious faith with all possible liberty. And Christian Churches are under a sacred obligation to seek the order, welfare, and peace of the community. The relations between spiritual springs and political mechanism will often involve difficulty, but from the relations themselves there can be no escape, for they are divinely ordained.T.

1Ch 29:28.–David’s death.

Aristotle quotes Solon’s saying that no man should be called happy until his end. One reason for this much-controverted dictum, no doubt, was thisthat a bureau life may be marked by prosperity up to a certain point, at which fortune may turn her wheel. This was, of course, not a Christian view of life; we have learned to look at the problem as one rather of character than of fortune, and to sympathize with the estimate of the all-seeing and heart-searching Lord and Judge. The circumstances mentioned in the text must be taken in conjunction with the rest of the narrative, if we would have a scriptural view of David’s prosperity and felicity.

I. HIS AGE “A good old age” is not here what we should call such; for David’s life does not seem to have exceeded seventy years. Yet it was not cut short; and, as he was suffered to live for the appointed term of life, he had opportunity to carry out his plans and to see their success. He was, in the expressive Hebraism, “full of days.”

II. HIS RICHES. These were acquired by the industry of the population and by the spoils of war. They enabled him to adorn the metropolis which he had won by his sword, and to make preparation for building the temple of his God.

III. HIS HONOUR. He had been raised from the sheepfold to the throne. He had been fortunate in his counsellors and his generals. His victories had given him a widespread renown. And in his spiritual lyrics he had laid, all unwittingly, the foundations of a far wider and more honourable fame. As “the sweet singer of Israel,” and “the man after God’s heart,” he is known throughout the Jewish and the Christian world.

PRACTICAL LESSONS.
1. The life of David is one fitted to encourage our confidence in Divine providence. The man himself felt, and the sacred historians felt, that there never was a more signal instance of an individual being called forth by God’s voice and qualified by Divine discipline for a great work in life. It gives peace and dignity to our life to be ever assured that “our times are in God’s hands,” and that he will use us for his glory.

2. The life of David is a warning against yielding to temptation. He gave way alike to sins of the flesh and to sins of the spirit, and again and again proved his fallibility and infirmity. Well may each reader of his biography lay to heart the lesson: “Let him that thinketh he standeth take heed lest he fall;” “Watch and pray that ye enter not into temptation.”

3. The life of David shows how possible it is to serve God in different ways. He was a soldier, a poet, a king, a religious leader; and in all capacities he glorified God. We may have few gifts, but we may learn that the use of one gift is no excuse for the neglect of another.

4. The life of David reveals the true secret of happiness and usefulness. He was one whose fellowship was much with God; hence his strength. Read his psalms, and you will be convinced that this was so. It is thus that strength and fortitude are to be sustained.

5. The life of David shows us that, during this earthly existence, a good man may begin a good work which shall continue after his death. David did not abide for ever, but he prepared a throne for his son; he did not build the temple, but he put all things in train with a view to the work. Let us live so that when we are no more here others may say, “He being dead yet speaketh.”T.

1Ch 29:28.–Solomon’s accession.

The book which has been so largely occupied with the acts and the reign of David, closes with the accession of his son. It is an exemplification of the old saying, “One generation passeth away and another generation cometh.” Each generation has its own work to do, and has then to make way for its successor. David’s part was to conquer by valour and power; Solomon’s part was to reign in magnificence. David prepared for the temple; Solomon built it. Everything that a father could do to facilitate a son’s work David certainly did for his successor, who entered upon a heritage of peace and power.

I. THE FOUNDATION OF SOLOMON‘S THRONE WAS LAID IS RELIGION. They “anointed him unto the Lord;” he “sat on the throne of the Lord.” These expressions, taken in connection with the narrative of the events following Solomon’s accession, indicate that he began his reign in a truly religious spirit, with a desire to consecrate his position and influence to the glory of God.

II. THE COMMENCEMENT OF SOLOMON‘S REIGN WAS MARKED BY THE ALLEGIANCE OF THE PRINCES AND THE OBEDIENCE OF THE POPULATION GENERALLY. With conspicuous loyalty the ancient captains and chiefs of David transferred their allegiance to his youthful successor, and the people who had been dazzled into obedience by the exploits of the father, at once and cheerfully submitted to the sway of the son.

III. THE PROGRESS OF SOLOMON‘S REIGN WAS DISTINGUISHED BY PROSPERITY AND BY MAJESTY. This glory is by the chronicler justly attributed to the favour of the Lord. The “royal majesty” of the youthful occupant of the throne exceeded anything before known in Israel. The following Book of Chronicles is an abundant proof of this. During the first part, at all events, of this splendid reign, Solomon was faithful to his trust and to his God. He was a type of the Prince of peace, whose kingdom is an everlasting kingdom, and whose dominion endureth throughout all generations.T.

HOMILIES BY W. CLARKSON

1Ch 29:1-9.–The path of progress in Christian enterprise.

In the history of a nation or of a Church it frequently occurs that some great enterprise has to be carried through, like the building of the temple of the Lord on this great occasion. What, then, are the successive steps in the progress of the work?

I. PERSUASIVENESS on the part of those who project it. David was in a position to command, to require, to enact. But he evidently felt that this was an occasion on which it was far better to persuade. After pleading the youthfulness of his son (1Ch 29:1), the sacredness of the work (1Ch 29:1), the energy he himself had shown in the matter (“With all my might,” 1Ch 29:2), the affection he felt, and the personal sacrifices he had made (1Ch 29:3, 1Ch 29:4), the consideration he had shown for the various necessities of the case (1Ch 29:5), he appealed to the congregation, “Who then is willing?” If King David, under the Law, thus resorted to persuasion rather than to enactment, much more may we under the gospel. The spirit of the gospel is the spirit of persuasion. We need not wish for “compulsory powers;” we should rejoice that the better way is given us of convincing by argument, of affecting by entreaty, of winning by earnestness. And, on the part of those who are influenced, there must be

II. WILLINGNESS. “Who then is willing?” (1Ch 29:5). “Then the chief of the fathers offered willingly“ (1Ch 29:6). Nothing is gained of any vital consequence until the heart is willing, until every barrier of indifference and objection is broken down, and our will consents to go in the path of service, of contribution, of activity.

III. EAGERNESS. David had shown not only readiness, but eagerness. He “prepared with all his might” (1Ch 29:2); he “set his affection to the house of his God” (1Ch 29:3). The people were not only prepared to respond to the king without demur, they consented cordially; “With perfect heart they offered willingly” (1Ch 29:9). A very great step is taken when willingness passes into eagerness; when those whom we ask to serve not only come forward, but walk in the path of usefulness with elastic step, as those who have a heart as well as a hand in the undertaking.

IV. SERVICEABLENESS AND SUITABLENESS. David gave of the spoils of war (1Ch 29:2), and also of his own personal property (1Ch 29:3), things which would be of practical value for the work before themgoLd, silver, etc.; so did the people (1Ch 29:7, 1Ch 29:8). And not only generally serviceable, but specially suitable things he and they took care to offer; “Gold for things to be made of gold,” etc. (1Ch 29:2). David was mindful of the thought that commoner as well as rarer metals would be of use, and he furnished both. We must bring to the work of the Lord

(1) that which is practical and precious (gold and silver), than which we esteem as valuable for the purposes of human life; and

(2) that particular contribution which the special service demandsnot cleverness when kindness is wanted, not learning when sympathy is demanded, not counsel when money is the only thing that will avail, not refinement when rugged simplicity is the desirable thing, etc.; gold for the things of gold, brass for the things of brass, etc.

V. GLADNESS. “Then the people rejoiced” (1Ch 29:9). The outcome of devoted work for Christ and man is heartfelt joy. There is no deeper, stronger, purer joy than that of “consecrating our service unto the Lord” (1Ch 29:5), and doing this with the “perfect heart” of entire willingness, giving ourselves freely and lavishly for him who gave himself for us. It is “more blessed to give than to receive.” They who do not know the joy of the people at Jerusalem on this occasion, the joy of hearty devotedness, haw not ascended to the summit of human blessedness.

VI. CONTAGIOUSNESS. David communicated his enthusiasm to the people. Their fire of devotion was caught from the flame that was burning on the altar of his heart. Similarly their joy was communicated to him. “The people rejoiced and David the king also rejoiced with great joy” (1Ch 29:9). Unhappily, evil passions are extended through this channel of contagiousness; one mind passes on its sinful principles and unholy excitements. But, happily for the world, goodness is as diffusive as evil. We catch animation, zeal, consecration from one another; we light our lamps from the fire that burns in our brother’s heart; we pass on our joy in God till “all the congregation” “rejoice with great joy” in him and in the victory of his cause.C.

1Ch 29:10-22.–Rejoicing before God.

The verses present to us a scene of sacred joy. Israel had seen and would see few happier days than this, and its joy was godly. David’s end drew near, and they might, as patriots, have entertained some very serious anxieties as to the future of their country. But all these, if such there were, were forgotten in the joy of devoting themselves to the service of God by large contributions to the house which was soon to rise. Concerning this sacred gladness, we remark

I. THAT IT RESTED ON CONSCIOUSNESS OF PERSONAL INTEGRITY, and belief in the integrity of others (1Ch 29:17). if we realize that God is one who “tries the heart, and has pleasure in uprightness,” we shall not venture to rejoice if we have not within us that sense of spiritual rectitude which will allow us to say with David, “As for me, in the uprightness of my heart,” etc.; with Paul, “I have kept the faith;” with John, “If our heart condemn us not, then have we confidence toward God” (1Jn 3:21). If we rejoice as those who are members of a community (family, Church, or nation), we must also believe that our fellows also are right in the sight of the heart-searching One, even as David was able to add, “Thy people which are present here.”

II. THAT IT WILL BE ACCOMPANIED WITH A SENSE OF OUR OWN LITTLENESS AND UNWORTHINESS. (Verses 14, 15.) Whatever angelic, heavenly piety may be, that of man on earth always includes humility. In the conscious presence of God we must feel our own nothingness; the exceeding smallness of our brief span of life, “We are strangers before thee and sojourners,” etc.; our unworthiness to do anything for the holy and eternal One, “Who am I,’ etc.? The sense of our own insignificance and ill desert is one of those marks of genuineness which we should see with satisfaction in ourselves and others, the absence of which may well lead us to ask serious questions as to the genuineness of our piety.

III. THAT IT UTTERS ITSELF IN ADORATION. (Verses 11, 12.) There are no nobler words in which human reverence has found expression before the Divine Sovereign than these. We do not care to analyze them; we use them; we take them on to our own lips as we find them; they perfectly voice our own hearts’ homage. All joy before God should, be profoundly reverential, and here David gives it simple but admirable utterance.

IV. THAT IT EXPRESSES ITSELF IN THANKSGIVING, and in thankful acknowledgment (verses 10,13,16, 20). David himself “before all the congregation” (verse 10), and then at his desire all the congregation itself, “blessed the Lord God of their fathers” (verse 20); he and they thanked and praised him (verse 13). David freely and frankly acknowledged that, in giving to God, they were but presenting to him that which was his own: “Of thine own have we given thee” (verse 14). When we contribute to the cause of God we should bear in mind that God claims all that we have; that at any time he may be pleased to resume it; that we do but willingly make over to some special work of his that which he has entrusted to us for his glory and the well-being of his children.

V. THAT IT FINDS AMPLE ROOM FOR PRAYER. (Verses 18, 19.) In the midst of our gratitude and joy we remember our dependence on God. And this is no jarring note; it does not anywise detract from our thankfulness or our gladness of heart. Let praise always pass into prayer, both for ourselves and (as here) for others, and especially for those whose youth or other insufficiency makes them to be peculiarly in need of help from above.

VI. THAT IT ENDS IN CONSECRATION AND COMMUNION. (Verses 21, 22.) The whole scene ended in burnt offerings and peace offerings, in sacrifice and sacred festivity. Our piety finds its worthiest expression in devoting ourselves and our substance to the cause and kingdom of Christ, and also in communion with our Lord and with one another.C.

1Ch 29:22-30.-David and Solomon: contrast.

“They made Solomon the son of David king” (1Ch 29:22). “Then Solomon sat on the throne instead of David his father” (1Ch 29:23). “And David died in a good old age . and Solomon his son rejoined in his stead” (1Ch 29:28). We have our thought directed to the respective virtues of the two king, father and son, and the comparative value of their life and reign. In some respects they are open to comparison, but in others to contrast. Both were

(1) kings of united Israel;

(2) servants of Jehovah;

(3) writers of inspired and immortal literature.

But we are more struck with the contrasts than the likenesses between the two. We gather from a survey of their lives and public careers

I. THAT THE END AND THE BEGINNING OF A COURSE DO NOT ALWAYS ANSWER TO ONE ANOTHER. Who could have supposed that of the shepherd lad of Bethlehem it would be written, “lie died full of days, riches, and honour” (1Ch 29:28); that a prophet of the Lord would write of “his reign and his might” (1Ch 29:29, 1Ch 29:30)? His path was an ascending one: from a shepherd he became a victorious combatant, a leader of a band of men, the king of a tribe, the monarch of the land, the sovereign who raised his country to the fulness of its dominion, and impressed on it the love of the Law of the Lord. Solomon began his course as the chosen heir of the beloved king, “magnified exceedingly in the sight of all Israel,” etc. (1Ch 29:25), receiving the subjection of all within the kingdom, from the court to the peasantry (1Ch 29:24); he ended his career with no little disapproval in the hearts of those who lamented his spiritual defection, and with no little alienation on the part of those who groaned under the exactions of his magnificence. Let us regard the lowly as those whom God may have fitted and destined for rank and power; let those who are exalted by birth and circumstance remember that there is a downward as welt as an upward path in estimation and influence.

II. THAT BRILLIANCE IS WORTH LITTLE IN COMPARISON WITH SOLID WORTH. David’s reign would compare ill with that of his son in respect of brilliancy. His palaces, his retinue, his table, his exchequer, his navy, the outward grandeurs of his reign, were but slight and insignificant in comparison with those of Solomon. But the contribution of David to the unity, consolidation, religious truth, moral excellency of his people was immeasurably greater than that of his brilliant son. In all that is desirable to look back upon at the end of life or from the “other side the river,” David’s work was better and nobler far. Far more to be desired the life that adds to the virtue, godliness, strength, stability of the community than the one which flashes beams of brightness that fade with the passing day. Better far than any amount of “royal majesty” is the influence for good which lives in human hearts when ours are still in death, and which tells on human lives when ours are closed for ever.

III. THAT PASSING INCONSISTENCY IS LESS TO BE DREADED THAN CONTINUOUS DECLINE. We still look back with unfeigned regret on the lamentable inconsistencies of David; but these were bitterly repented of, and heartily repudiated by himself, and were forgiven by God. Unmeasurably worse was the steady spiritual decline of Solomon, which took him down from the heights of holiness to the deep and miry places of ungodliness and vice. Best of all, the day wherein the sun shines serenely from morning till evening; but better far the day on which the storm sweeps swiftly by and leaves the heavens clear, than that which begins with a brilliant morning, but passes into a clouded noon, and ends in a starless, drenching night. Strenuously and patiently should we strive against “the one dark hour which brings remorse,” for that leaves a long, deep shadow on the path of life; but with still more devout and determined energy must we contend against “the sin that burns into the blood,” for it is that which decides our destiny, which “will brand us after of whose fold we be.”

IV. THAT DIVINE WISDOM IS LOFTIER THAN HUMAN PRUDENCE, and the service of example than that of painful warning. Solomon’s writings are not without many passages of sacred import, but the strain of them is rather human than Divine. They teach us rather how to adjust ourselves to our human relations than how to abide in the favour and rise to the resemblance of God. But David’s psalms bear the mark of a Divine hand; they breathe throughout the inspiration of God; they take us up to the throne of the heavenly King; they help us toward the possession of his likeness. Solomon, in his most fascinating work (Ecclesiastes), warns his readers from the perilous snare by recounting his own sad experiences. He says to us continually, “Be not as I was; shun the path I trod, that you share not the fate I suffer.” But David, in his immortal songs, invites his readers to accompany him along the path of life, to resort with him to the throne of grace; he pours out of a full heart the devotion, gratitude, and sacred joy of which his pages are full, and says for ever to the Church of God, “Walk with me in the way of wisdom, drink with me the waters of life; let us partake, together, the truth which is sweeter than honey and the honeycomb; let us gather, together, the heavenly treasure which will make richer than the fine gold of earth, which will make ‘rich toward God,” even rich for evermore.”C.

HOMILIES BY F. WHITFIELD

1Ch 29:1-5.–David’s further address to the congregation.

David gives an explanation at the commencement of this chapter why he himself had prepared so much for the house of God, viz. that Solomon himself was as yet young and tender, and the work was great. But David assigns the true reason why the work was great, viz. that the house was “not for man, but for the Lord God.” It is true that the house was a great one, and that the work was great in a natural point of view. But all such thoughts are lost or sink behind that which alone makes anything greatthe Lord God. There are two ways of estimating greatnessone that strikes the mere outward sense, and one that looks at God. It may be that the building is only a hut, but if it is to the Lord it is infinitely greater than the grandest building ever erected by the art of man. And because it was for the Lord, David had prepared for it “with all his might.” It is this motive which gives power and strength and delight and earnestness to all work. But it was not only as a king David had thus prepared. In this world men may separate the office from the person; but not so in the kingdom of God. God’s claims on men are not only official but personal; not only as kings, but as Christian men. David had prepared so much (see 1Ch 29:2) as Israel’s king, but he bad also prepared so much of “his own proper good” (see 1Ch 29:3). A minister of Christ has not only to walk worthy of his vocation as a minister, but also as a man; not only in the pulpit and parish, but as a man in all the private relations of life. Having fulfilled both of these relations to the house of God, he can now make his appeal to others. He has set the example: who will follow it? “Who then is willing to consecrate his service this day unto the Lord?” “Those things which ye have both learned, and received, and heard, and seen in me, do” (Php 4:9). And consecration is simply to “fill the hand”. “He has his hands full” is a familiar saying. Yes; it is every faculty of the manbody, soul, and spirit taken up with the Lord and his work. No room for anything else. Not even a grain more can the hand hold. “To me to live is Christ.” All our secular work done to him. Thus life becomes transfigured. And this is not for to-morrow. It is “this day.“ God asks for it now. Two of God’s requirements there are which admit of no to-morrow. One is the salvation of the soul: “Now is the accepted time; now is the day of salvation.” Another is consecration-dedication to God:” Who then is willing to consecrate his service this day unto the Lord?” It is not so much a command as an appeal It must come from the heart or it cannot be accepted. “Whom shall I send, and who will go for us?” (Isa 6:1-13.) is made to the heart of the prophet. That heart had “seen the King,” and out of the fulness of a love that had penetrated its inmost recesses it exclaimed, “Here am I, Lord; send me.” So it was here. All the princes and rulers and congregation of Israel responded to this appeal from one whom they loved, and offered largely and “willingly.” No wonder all was joy. The king, the princes, the congregation, were overflowing with joy. It was the response of a “perfect heart,” a true, whole-hearted, joyous surrender of themselves and all they had to the Lord. This is the spring of all real joy. It is nowhere elsean unconditional surrender of ourselves and all we have to him “who loved us and gave himself for us.”W.

1Ch 29:10-24.–David’s prayer and blessing.

In this blessing we observe how everything is ascribed to Godgreatness, power, glory, victory, majesty, riches, honour, the kingdom; all are his and from him. What an exalted view of God is here! And there follows that which always follows on man’s side, “humility” (1Ch 29:14-16). God’s greatness bows down the soul in conscious littleness. We are “strangers,” “sojourners;” our days a” shadow” and” none abiding.” In order, then, to be humble, we should ever have God’s greatness and God’s grace filling the soul The eye on God, and there is no room for the creature but in the dust. David‘s prayers close with one for the people (1Ch 29:18) and one for Solomon (1Ch 29:19). He prays for the congregation, that God would keep them ever in this frame of heart, viz. of willing, joyful, whole-hearted surrender of themselves and all they had to him; and also that their hearts might be ever set towards God himself. For Solomon he prays that God would give him an undivided heart. And this whole-heartedness would show itself first in relation to God and his truth”To keep thy commandments, thy testimonies, thy statutes, and to do all these things;” and secondly, “to build the palace for the which I have made provision.” This is ever the Divine order in David’s mindGod and his truth first, and the work of God next. And finally, he calls upon the whole assembly to praise the Lord, which they did, bowing before the Lord and the king, and worshipping. In order to seal their confession thus made in word and deed, they proposed a great feast on the following day, consisting of a thousand bullocks, a thousand rams, and a thousand lambs, with drink offerings and thank offerings to correspond. Thus ended the consecration, the prayer and praise, viz. in joy and “great gladness.” These are ever the results, and there never wilt be joy and gladness in the Lord without them.W.

1Ch 29:26-30.–David’s death.

Our book ends with David’s death. He had reigned forty years, viz. seven years and a half in Hebron (1Ki 2:11), and thirty-three in Jerusalem. And the Spirit of God writes his obituary: “He died in a good old age.” Many an age is “old,” but not “good.“ But David had set God before him through life, and God sets the crown upon it in these words. The Bible obituaries of good men are short. There is no parade, no lengthened record on marble monument or polished stone. They need none. Their record is in heaven. In this they form a striking contrast to the fulsome epitaphs of this world. The greatest of men in Bible history have short records. “So Moses died, and the Lord buried him.” Is that all, and of such a man! Yes; for it is the life that should speak and not the death; and that life is the character of the man, whatever the world may say of his death. “Full of days, riches, and honour,” all worthy of a record because consecrated to God. Our days are only “full” when thus used. What empty days fill up the lives of most around usdays of which an unseen hand has written “vanity,” but for which the soul must give an account to God! It is said here that a record is given of” the times that went over him.” There were “times” of sorrow and “times” of joy, times of trouble and times of rest, times of weakness and times of strength; but when God is in them there are no empty days. They were full because God was in them. In the midst of all the changes and chances of this mortal life may such be our days!W.

HOMILIES BY R. TUCK

1Ch 29:3.–Personal sacrifice for God’s service.

It is a very easy thing for a man to recognize and admit that people should give of their substance for God’s service. And it is as easy a thing to urge other people to do their duty in this respect, and to give for God’s service. But it is never for any one an easy thing to do our own duty in this matter, to make our own personal sacrifices, and to take our full, fair, noble share in religious gifts and works. Precisely in this the soundness of David’s religious principle is declared. He asked no man to do what he was not prepared to do himself. He would even, by his own personal sacrifices, be an inspiration and help to others; on the example of his own generosities lifting them up to nobler things. David might have satisfied his conscience by devoting to the service of God a portion of that national wealth which was entrusted to his keeping as king. We are often tempted to be very liberal with other people’s money or with public money. David felt that such giving cost no personal effort or sacrifice, and so could not carry to God the expression of his own devotion and love. Nothing could satisfy his feeling save a large offering from his own personal and private property. This voluntary gift was selected with the greatest care; the gold was that of Ophir, esteemed the finest in the world, and the amount was three thousand talents of gold, and seven thousand talents of refined silver.

I. A MAN HAS WHAT HE MAY CALL HIS “OWN PROPER GOOD.” It is quite true that we really have nothing, and that what we seem to have is God’s, and only entrusted to our charge. But it is equally true that God does permit us to cherish the sense of possession, and to feel that some things are ours. The distinction between mine and thine lies at the basis of social morality; and if we can have nothing ours as separate from God, we can have something ours as separate from our fellow-men. If the distinctness of a man’s property is recognized in the common social relations, it may also be recognized in the higher religious spheres; a man’s “own proper good” having this for its peculiarity, that it is under the immediate control of the man’s own will. Press the importance of recognizing the responsibility attending on the sense of personal possession, and the trust of our “own proper good.”

II. IT IS IN RELATION TO ITS TREATMENT AND USE THAT A MAN‘S CHARACTER GAINS EXPRESSION. In public a man makes himself appear oftentimes other than he is. He is revealed in private life. So a man may be very generous indeed in voting away public and society money; and his mean character be shown up in his miserable distributions from his “own proper good.” Money is one of the most searching tests of character. Illustrate how some men hoard and reveal their acquisitiveness; others spend wastefully, and reveal their sensuality or love of self-indulgence; yet others use carefully and thoughtfully, and so reveal their caution and, it may be, the power of their religious principle; and yet others again give largely, and reveal their open and generous dispositions. God finds out the very depths of a man’s nature by giving to him a greater or less trust “of his own proper good.”

III. IN CONNECTION WITH IT, THE RELIGIOUS PROFESSION GETS ITS SEVEREST TESTINGS. In these days, when wealth is so suddenly acquired, we see too often religious men fail, and become indifferent and worldly. Few can stand the increase of riches. Few, indeed, care to pray Agur’s prayer. When men make money, the impulse that grows into a passion is to keep it from God, and keep its use to one‘s self. And what God asks is that the growing wealth should be so consecrated to his service that it may help to keep the man’s heart true.

AppealHow would God judge you in respect of your “own proper good”?R.T.

1Ch 29:15.–Man but a sojourner.

Before “life and immortality” had been “brought to light,” the brevity of man’s life on the earth seems to have caused much distress, even to godly people. There is a wailing tone about many of the Old Testament references to short life and remorseless death that seem but little in advance of the despairings of the pagan, who cried after his passing friend, “Vale, vale, aeternum vale!” A few specimens may be given. “For what is your life? It is even a valour, that appeareth for a little time, and then vanisheth away.” “All flesh is grass, and all the goodliness thereof is as the flower of the field; the grass withereth, the flower fadeth, because the Spirit of the Lord bloweth upon it: surely the people is grass.” “My days are swifter than a post: they flee away, they see no good. They are passed away as the swift ships: as the eagle that hasteth to the prey.” “My days are swifter than a weaver’s shuttle, and are spent without hope.” “Let me alone; for my days are vanity.” There is, happily, another side to the Old Testament representations, and the pious men of the olden times looked away from swift passing life, and from the sorrow of death and separation, to the unchanging stability of the everlasting God, and the high and eternal hopes that rest upon his gracious provisions and promises. Transitoriness is the condition of present being, not for us men only, but also for all the created things with which we have to do. All nature tells of change and passing away; things are here for a little while, and then they vanish away. The winter snow falls lightly, and lies in its white puritymystic, wonderfulover all the land; but soon it soils and browns and sinks away. The spring flowers that come, responsive to the low sunshine and the gentle breath, are so fragile, and they stay with us but such a little time, and then pass away. The summer blossoms multiply and stand thick over the ground, and they seem strong with their deep rich colouring; and yet they too wither and droop and pass away. The autumn fruits cluster on the tree branches, and grow big, and win their soft rich bloom of ripeness; but they too are plucked in due season, and pass away. The gay dress of varied leafage is soon stripped off by the wild winds; one or two trembling leaves cling long to the outmost boughs, but by-and-by even they fall and pass away. Down every channel of the hillside are borne the crumblings washed from the “everlasting hills,” as we call them, that are, nevertheless, fast passing away. All around us is speaking of change and decay. The writing is on wasting rock and crumbling peak, on the old tower and the ivied wall, the flowing stream and the autumn tints,’Here is no rest.’ Man and his world are but sojourners. Recall Coifi, the ancient Briton’s, figure of man’s brief life as a bird, coming out of the dark and flying through the lighted hall away out into the dark again; and illustrate and enforce the following points:The brevity of man’s life on the earth is designed to

I. MAKE SERIOUS THE PRESENT. Its voice is, “Whatsoever thy hand findeth to do, do it with thy might. It says:

1. What has to be done should be done quickly.

2. What has to be done must be done earnestly.

3. And seeing the time is so short, and so much has to be accomplished, we need much grace for the doing.

II. GLORIFY THE FUTURE. By giving us the assurance that it is the home where we are to stay.

III. SET THE PRESENT AND THE FUTURE IN RIGHT RELATIONS. Convincing us that we are here for some important purpose and mission; and that we are here on our way home, getting ready for the life at home by the experiences of our sojourning-time.

Should we then, as Christians, grieve that life is short, and we are only here on earth awhile as the stranger who turns aside to tarry for a night? Surely not, if we keep close home to our hearts the conviction that we are homeward bound.R.T.

1Ch 29:17.-The assured acceptance of the sincere.

“Hast pleasure in uprightness.” It is a characteristic of David that he makes constant appeal to his conscious integrity and expects to gain Divine acceptance for his sincerity and uprightness. But this, conflicts with the Christian notion that a man cannot be accepted for anything in himself, and so it needs consideration and explanation. We have often to notice how certain words get a stiff, rigid, and limited meaning fixed upon them, through their use in the expression of theological opinions and creeds. Illustration may be taken from the terms grace, law, faith, justify, eternal. Joubert says, “The trick of personifying words is a fatal source of mischief in theology.” The words “integrity,” “righteousness,” have suffered at the hands of theologians, and their larger and more comprehensive meanings are almost lost sight of. David can stand before God, and appeal to his personal righteousness, and ask to be judged by his integrity. Our Lord implies that a man may have a righteousness, when he says, “Except your righteousness shall exceed the righteousness of the scribes and Pharisees,” etc. The words will not stiffen into one rigid meaning. Sometimes they mean right-heartedness, sincerity, and show us a man at heart centred on God and virtue. At other times they refer to that renewed state into which we are brought by the regenerations of the Holy Ghost. Illustrate the first of these two meanings from David’s career. This great impression had been left on him from his own experiences, and to it he gives utterance as life closes: “I know that thou hast pleasure in uprightness.“ Throughout his careersave in halting momentsDavid was right at heart. We have a way of speaking of men as being “good at bottom.” If we say that as any excuse for men’s sins, we are miserably and shamefully wrong. If we say it with due recognition of human frailty, with fitting discernment of life as the conflict of the human will over the disabilities that surround the man, then it may be a true and worthy expression. Many men around usyes, even we ourselvesare, like David, “good at bottom.” The “desire of our soul is to the Divine Name.” We are pilgrims, indeed, who have come in at the gate, and right by the cross, even if men or angels do find us wandering out of the way into By-path meadows, and sleeping in arbours, and losing our rolls. David’s example permits us to realize and rejoice in our conscious integrity; not proudly, in any way of self-confidence or self-conceit, but humbly, in a thankful recognition of “grace abounding” to usward. David’s sincerity and integrity come out when we compare him with King Saul. Saul failed altogether, and fell away from God, because his sins were sins of will; neither his heart nor his life were right with God. David stumbled, but he did not utterly fall; because, in his case, the will was only forced to consent to sin, and it sprang back to God as soon as the force of bodily passion that held it down was removed. David only failed in the body-sphere; Saul failed in both the body and the soul spheres. It would have been better indeed if, like Samuel, heart and life had both shown, throughout his career, the harmony of goodness; but God and man recognize the acceptableness of sincerity of heart, even if qualified by some failings of life. But, from the Christian standpoint, it should be earnestly pressed that sincerity, which is acceptable to God, is properly one of the after-signs of Divine renewal; and that we all need to be made rightconverted, regeneratedere we can be set right and kept right, and dare ask God to search and see whether we are sincerely and wholly his.R.T.

1Ch 29:28.–Honoured in death by God and man.

This was the case with King David. “He died in a good old age, full of days, riches, and honour.” With the reverent love of a whole nation round him, they bore him to his royal tomb. “David died, according to Josephus, at the age of seventy. The general sentiment which forbade interment within the habitations of men, gave way in his case, as in that of Samuel He was “buried in the city of David,” in the city which he had made his own, and which could only be honoured, not polluted, by containing his grave. It was, no doubt, hewn in the rocky side of the hill, and became the centre of the catacomb in which his descendants, the kings of Judah, were interred after him.” “The only site which is actually consecrated by traditional sentiment as the tomb of David, is the vault underneath the Mussulman Mosque of David, on the southern side of modern Jerusalem. The vault professes to be built above the cavern, and contains only the cenotaph usual in the tombs of Mussulman saints, with the inscription in Arabic, ‘O David, whom God has made vicar, rule mankind in truth.'” Observing how honoured in death King David was, and how honoured in memory King David is, though his life was so checkered and so seriously marred with wilfulness, indulgence, and sin, we are reminded of the lines often quoted from our greatest national poet

“The evil that men do lives after them;
The good is oft interred with their bones;”

and we askAre these lines, in any large and important sense, true; and must we so invert our fixed notions as to admit that the good in our lives is temporary and fading, while the evil is permanent, and must go on, with its mischievous influences, when we have passed away? We cannot think this. What is true about menespecially such public men as Davidmay be stated under three headings.

I. EVERY MAN‘S LIFE, WHILE BEING LIVED, IS SUBJECT TO CRITICISM. We must all accept of this condition. We must not wonder if the criticism finds out and unduly magnifies the evil that may be in us. Though often a source of much bitterness and trouble, and often painfully depressing to the earnest man, it is, on the whole, healthy that public men should be thus exposed, and must take count of the fact that their fellows will never let their wrong-doings or wrong teachings hide away or work in secret. It is more true that the “evil of a man” lives while he lives.

II. IN THE TIME OF A MAN‘S DEATH CRITICISM IS DISARMED. Such a time has a strange calming and solemnizing influence even on political and theological opponents. The “other party” will write sketches of the dead man’s life without a trace of bitterness or reference to a disputed topic. Perhaps this was never more strikingly illustrated than at the death of the good Dean Stanley. Touchingly tender and beautiful were the references made to him, and all vied in saying good or saying nothing. The good, not the evil, lived after him. And so in David’s death-time, all the evil and the enmity were put aside, that the nation might do homage to its great and good king.

III. AFTER DEATH CRITICISM IS KINDLY. By common consent men try to forget the evil, and fix their thoughts only on the good. Biographies scarcely even hint the natural weaknesses, the stumblings, or the stains. Nay, a kind of glory-halo gathers round the heroic dead, in which we even lose sight of their infirmities; and so it is the good in a man that lives after him.

Then comes the questionDoes our homage in death to a man necessarily imply approval of his career? Yes; it does of his career as a wholeof the great features of it. Though this must be admitted, that the homage is far oftener rendered to genius than to character. R.T.

Fuente: The Complete Pulpit Commentary

. The Last Directions of David concerning the building of the Temple and the Succession of Solomon, and his own Death: 1 Chronicles 28, 29

1. Directions to Solomon concerning the building of the Temple: 1 Chronicles 28

1Ch 28:1 And David assembled all the princes of Israel, the princes of the tribes, and the captains of the divisions, that served the king, and the captains of thousands, and captains of hundreds, and the stewards of all the property and cattle of the king and his sons, with the courtiers and the heroes, 2and all the valiant men in Jerusalem. And David the king stood up on his feet, and said, Hear me, my brethren and my people. I had it in my heart to build a house of rest for the ark of the covenant of the Lord, and for the footstool of our God; and I made ready for the building. 3But God said to me, Thou shalt not build a house for my name, because thou hast been a 4man of war, and hast shed blood. And the Lord God of Israel chose me out of all my fathers house to be king over Israel for ever: for He hath chosen Judah to be the ruler, and in the house of Judah the house of my father; and among the sons of my father He liked me, to make me king over all Israel. 5And of all my sonsfor the Lord hath given me many sonsHe hath chosen Solomon my son to sit upon the throne of the kingdom of the Lord over Israel. 6And He said unto me, Solomon thy son, he shall build my house and my courts; for I have chosen him to be my son; and I will be his father. 7And I will establish his kingdom for ever, if he be strong to do my 8commandments and my judgments as at this day. And now in the eyes of all Israel, the congregation of the Lord, and in the ears of our God, keep and seek all the commandments of the Lord your God, that ye may possess the good land, and bequeath it to your sons after you for ever. 9And thou, Solomon my son, know the God of thy father, and serve Him with a whole heart, and with a willing mind; for the Lord searcheth all hearts, and understandeth all the imagination of the thoughts: if thou seek Him, He will be found of thee; and if thou forsake Him, He will cast thee off for e1 Chronicles 1Ch 28:10 Take heed now; for the Lord hath chosen thee to build a house for the sanctuary: be strong, and do it.

11And David gave Solomon his son the pattern of the porch, and of its buildings and its treasuries, and its upper rooms, and its inner parlours, and the house of the mercy-seat. 12And the pattern of all that his spirit had in thought for the courts of the house of the Lord, and for all the chambers around for the treasures of the house of God, and for the treasures of the 13holy things. And for the courses of the priests and the Levites, and for all the work of the service of the house of the Lord, and for all the vessels of 14the service of the house of the Lord. For gold by weight, for gold for all instruments of every service; and for all instruments of silver by weight, for 15all instruments of every service. And the weight for the golden candlesticks, and their lamps of gold; by the weight of every candlestick and its lamps; and for the silver candlesticks, by weight for the candlestick and its lamps, 16according1 to the use of each candlestick. And the gold by weight for the 17tables of shew-bread for every table; and silver for the tables of silver. And the forks, and the sprinkling bowls, and the cans of pure gold; and for the golden tankards by weight for every tankard, and for the silver tankards by weight for every tankard. 18And for the altar of incense, refined gold by weight; and for the pattern of the chariot; the cherubim of gold that spread out (their wings) and cover2 the ark of the covenant of the Lord. 19All this has He taught me in writing from the hand of the Lord upon me, even all the works of the pattern.

20And David said to Solomon his son, Be strong and active, and do it: fear not, nor be dismayed, for the Lord God, my God, is with thee, He will not fail thee, nor forsake thee, till all the work of the service of the house of the Lord is completed. 21And, behold, the courses of the priests and the Levites for all the service of the house of God; and with thee is in every work every willing man of wisdom for all service; and the princes and all the people for all thy matters.

2. Contributions of the assembled Princes for building the Temple: 1Ch 29:1-9

1Ch 29:1 And David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is young and tender, and the work is great; 2for the palace is not for man, but for the Lord God. And with all my might I have prepared for the house of my God, gold for golden things, and silver for silver, and brass for brazen, and iron for iron, and wood for wooden; onyx-stones and set stones, rubies and mottled stones, and all kinds of precious stones, and marble stones in abundance. And, 3moreover, because I delight in the house of God, I have a treasure of gold and silver which I have given to the house of my God over and above all that I have prepared for 4the holy house. Three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses. 5The gold for golden, and the silver for silver, and for all work by the hand of artificers; and who is willing to fill his hand this day unto the Lord?

6And the princes of the houses, and the princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the kings work, 7showed themselves willing. And gave, for the service of the house of God, of gold, five thousand talents and ten thousand darics; and of silver, ten thousand talents; and of brass, eighteen thousand talents; and of iron, a hundred thousand talents. 8And they with whom stones were found gave them for the treasure of the house of the Lord, by the hand of Jehiel the 9Gershonite. And the people were glad, because they were willing, because with a perfect heart they offered willingly to the Lord; and David the king also was exceedingly glad.

3. Davids Thanksgiving: 1Ch 29:10-19

10And David blessed the Lord in the eyes of all the congregation; and David said, Blessed be Thou, Lord God of Israel our father, for ever and 11ever. Thine, O Lord, is the greatness, and the power, and the beauty, and the lustre, and the majesty; for all in the heaven and in the earth is Thine: 12Thine, O Lord, is the kingdom, and Thou art exalted as head over all. And the riches and the glory come of Thee, and Thou rulest over all; and in Thy hand is might and power; and in Thy hand it is to make all great and strong. 13, 14And now, our God, we thank Thee, and praise Thy glorious name. For who am I, and what is my people, that we should be able to offer so willingly in this way? for all comes of Thee, and of Thy hand have we given Thee. 15For we are strangers before Thee, and sojourners, as all our fathers: our days on 16the earth are as a shadow and there is no hope. O Lord our God, all this store that we have prepared to build Thee a house for Thy holy name, it3 17cometh of Thy hand, and is all Thine own. And I know O my God, that Thou triest the heart, and hast pleasure in uprightness: I, in the integrity of my heart, have willingly offered all these things: and now Thy people who 18are present I have seen with gladness to offer willingly unto Thee. O Lord God of Abraham, Isaac, and Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of Thy people, and stablish their 19heart unto Thee. And give to Solomon my son a perfect heart, to keep Thy commandments, Thy testimonies, and Thy statutes, and to do all, and to build the palace which I have prepared.

4. Close of the Public Assembly; Solomons Elevation to the Throne: 1Ch 29:20-25

20And David said to all the congregation, Bless now the Lord your God: and all the congregation blessed the Lord God of their fathers; and they 21bent and bowed down to the Lord, and to the king. And they killed sacrifices unto the Lord, and offered burnt-offerings unto the Lord, on the morrow of that day, a thousand bullocks, a thousand rams, a thousand lambs, with 22their drink-offerings, and sacrifices in abundance for all Israel. And they ate and drank before the Lord on that day with great gladness, and the second time made Solomon the son of David king, and anointed him unto 23the Lord to be ruler, and Zadok to be priest. And Solomon sat on the throne of the Lord as king, instead of David his father; and he prospered, and all Israel obeyed him. 24And all the princes, and the heroes, and also all 25the sons of King David, submitted to Solomon the king. And the Lord magnified Solomon exceedingly in the eyes of all Israel, and bestowed on him the majesty of the kingdom, which had not been on any king over Israel before him.

5. Close of the History of David: 1Ch 29:26-30

26And David the son of Jesse reigned over all Israel. 27And the time that he reigned over all Israel was forty years; in Hebron he reigned seven years, and in Jerusalem he reigned thirty and three. 28And he died in a good old age, full of days, riches, and glory; and Solomon his son reigned in his stead. 29And the acts of David the king, first and last, behold, they are written in the words of Samuel the seer, and in the words of Nathan the prophet, and in the words of Gad the seer. 30With all his reign and his might, and the times that went over him, and over Israel, and over all the kingdoms of the countries.

EXEGETICAL

1. Directions to Solomon concerning the building of the Temple: 1Ch 28:1-21.These directions for building the temple David announces in a solemn assembly of the states or representatives of the people, or as they are designated in general: all the princes of Israel () The several classes of these representatives of the kingdom are there specified:1. the princes of the tribes (see their enumeration in 1Ch 27:16-22); 2. the captains of the divisions that served the king; see 1Ch 27:1-15; 1 Chronicles 3. the captains of thousands and captains of hundreds, the officers of the army, and those captains of divisions, the commanders and chiefs of the twelve corps of the army (1Ch 27:1); 4. the stewards of all the property and cattle of the king and his sons, the officers of the royal domains (1Ch 27:25-31), who are here extended by the addition (misunderstood by the Vulg.) to the royal princes and their possessions; 5. the courtiers, , properly, eunuchs (so the Sept. and Vulg. in our passage), but here obviously in a wider sense, of officers of the royal court, or chamberlains in general; comp. 1Sa 8:15; 1Ki 22:19; 1 Kings 6. the heroes, that is, the distinguished champions enumerated in 1Ch 11:10 ff., so far as they not merely (as captains of the divisions or over the thousands, etc.) belonged to the active service, but perhaps as occasional counsellors of the king, or otherwise influential persons, were entitled to a prominent position in the kingdom (hence the Sept. not unsuitably: ); 7. all the valiant men ( with as nota acc), every other person of note or importance,a wide phrase reverting to the general notion of the princes of Israel.

1Ch 28:2. And David the king stood up on his feet, in order to speak; for before he was sitting from the weakness of age (not reclining, as the Rabbinical expositors would infer from 1 Kings 1). For the kindly humble address, my brethren, in the kings mouth, comp. 1Sa 30:23; 2Sa 19:13.I had it in my heart to build, literally, I, in my heart it was to build; comp. 1Ch 22:7.A house of rest, a house where the ark might abide at rest. Along with the ark, on account of its special holiness, is mentioned the mercy-seat (1Ch 28:11), and, indeed, described in a figurative way as the footstool of our God, as Jehovah is regarded as sitting on the cherubim of the capporeth.And I made ready for the building, I prepared workmen and materials for it; comp. 22:2 ff., 14 ff.; as for the following verse 1Ch 22:8, and for 1Ch 28:4, 1Ch 11:2; 1Ch 5:2.

1Ch 28:5.To sit upon the throne of the kingdom of the Lord over Israel, the theocratic kingdom; comp. the equivalent briefer phrase: to sit on Jehovahs throne, 1Ch 29:23 and Psa 45:7, where the correctly interpreted thy Gods throne, yields practically the same notion (see Moll, Der Psalter, p. 237). God is the proper king of Israel; but David, Solomon, etc., are only the earthly representatives of His royalty.

1Ch 28:7. And I will establish His kingdom. Comp. in general 1Ch 22:10 and 1Ch 17:11 f., and for the condition: if he be strong, etc., the quite similar conditions which God, 1Ki 3:14; 1Ki 9:4, imposes on Solomon; also 1Ki 8:61 (where also the ).

1Ch 28:8. Keep and seek all the commandments, keep them earnestly, seek to keep them with zeal.That ye may possess the good land. Comp. Deu 4:21; Lev 25:46; Jer 3:18.

1Ch 28:9. And thou, Solomon my son, know the God of thy father, the God who so truly helped me, thy father, in all troubles; comp. the emphatic my God, 1Ch 28:20 and Psa 18:3, and similar passages.And serve Him with a whole heart, with an undivided mind, without ; comp. 1Ch 29:9; also 1Ch 29:19 and 1Ki 8:61.Understandeth all the imagination of the thoughts. The phrase: imagination of the thoughts, as in Gen 6:5; the reference to the omniscience of God, as in 1 Samuel 16, 7; Psa 7:10; Psa 139:1 ff.If thou seek Him, He will be found of thee; comp. Deu 4:29; Isa 4:6; Jer 29:13 f. On the following strong expression: He will cast thee off (), comp. 2Ch 6:14; 2Ch 29:19, and Lam 3:17.

1Ch 28:10. Be strong, and do it. In essentially the same words, 1Ch 28:20, David again addresses Solomon, after the interruption, 1Ch 28:11-19, occasioned by delivering the draft and plan of the holy buildings.

1Ch 28:11-19. The Details of the Outline and Plan for the Temple, as David laid it before his Son in the public Assembly. We may imagine the architects and other craftsmen, by whose help he had this outline and plan drawn out, present in the assembly, and explaining it at the kings order.And David gave . . . the pattern of the court. , pattern, model, as Exo 25:40; , the porch before the sanctuary, 2Ch 3:4; 1Ki 6:3.And of its buildings, those of the temple. The suffix must refer, not to the , but only to , the temple, the house, to be supplied from the context. The buildings of the house are the holy place and the most holy.And its treasuries (, cognate with , Ezr 7:20, Est 3:9; Est 4:7, occurs only here), and its upper rooms (above the most holy place, 2Ch 3:9), and its inner parlours, namely, the porch and the holy place; for only to these can the phrase refer, as immediately after follows the special mention of the most holy place, designated as the house of the mercy-seat or abode of the capporeth.

1Ch 28:12. And the pattern of all that his spirit had in thought (or what was before his mind) for the courts . . . and all the chambers around, the cells or rooms on the four sides of the court, that served to keep the treasures of the house of God, that is, the treasure of the temple and the treasures of holy things, the stores of dedicated things collected from the spoils of war (the same distinction as in 1Ch 26:20).

1Ch 28:13 continues the statement of that for which the chambers or cells of the court were designed.And for the courses of the priests and the Levites, for their sojourn during their service, likewise for the works belonging to this service (cooking of flesh, preparing of shew-bread, etc.), and for the keeping of the requisite utensils, which last are enumerated in detail from 1Ch 28:14 on.

1Ch 28:14. For gold. The in corresponds to that in , 1Ch 28:12; the sentence begun in 1Ch 28:11 thus extends to the close of this verse. A new construction begins first in 1Ch 28:15, which may be regarded as a continuation of that begun in 1Ch 28:11. As to the object , a must be supplied from 1Ch 28:11, but not certainly in the same sense of giving, but in that of stating or defining. Thus: And (he stated) the weight for the golden candlesticks and their lamps of gold; is freely subordinated to (comp. 2Ch 4:15). For the golden candlesticks of the sanctuary, comp. Exo 25:31 f.; 2Ch 4:7.According to the use of each candlestick, according to its set service, its import for the holy service. for the var.: for the service of every one () see Crit. Note.

1Ch 28:16. And the gold by weight;, accus. of free subordination.For the tables of shew-bread for every table; and silver for the tables of silver. Whereas elsewhere (Exo 25:23 ff.; 1Ki 7:48; and 2Ch 29:18) only one table of shew-bread is spoken of, here several tables of this kind are mentioned. As also, 2Ch 4:8, a greater number of golden tables, namely, ten, destined as it appears for the ten golden candlesticks, is spoken of, so in our passage (as in 2Ch 4:19) a synecdoche appears to be used, and the one golden table of shew-bread to be included with the tables for the golden candlesticks. Silver tables (as silver candlesticks, 1Ch 28:15) are only here expressly mentioned: such may be understood as included among the silver articles mentioned on the occasion of the repair of the temple by Joash (2Ch 24:14; comp. also 2Ki 25:15). The statements of the Rabbis, that the silver tables stood in the court, and the silver candlesticks in the chambers of the priests, may rest on an old tradition.

1Ch 28:17. And (gave him in pattern: the same supplement as in 1Ch 28:15) the forks, namely, the flesh-forks used in cooking the pieces of the sacrifices; comp. Exo 27:3; 1Ki 7:50. for the sprinkling-bowls () comp. also 2Ch 4:11; 2Ch 4:22; for the cans or cups (, ) that were used in libations, Exo 25:29; Exo 37:16; Num 4:7Of pure gold; accus. of free subordination, as in 1Ch 28:15-16.And for the golden tankards., from cover, are covered vessels, and so tankards (not cups); comp. Ezr 1:10; Ezr 8:27, the only other passages in which it occurs.

1Ch 28:18. The pattern of the chariot, the cherubim of gold, The term pattern, , recurs here, near the close of the whole enumeration, from 1Ch 28:11-12, but with as nota accusat. The mercy-seat with its cherubim appears here symbolized as the chariot on which Jehovah sits or moves (comp. Exo 25:22; Psa 18:11; Psa 99:1),a very important passage for the, right understanding of Eze 1:15 ff. The cherubim themselves, though only two in number, according to the present description, which represents the older and simpler, idea, exhibit as it were a chariot (observe that is not subordinate to as a genitive, but co-ordinate with it, as in apposition); of a wheel-work connected with it, an external exhibition of the chariot idea, as Ezekiel depicts it, nothing is indicated in the passage; the Sept. and Vulg. only, by taking as a genitive ( : quadriga cherubim), have introduced this foreign element.That spread out (their wings) and cover the ark of the covenant of the Lord, literally, for spreading and covering, that is, they are represented spreading and covering with their wings. Comp. for this use of in the sense of becoming something, or appearing as somewhat, 22:33 , as king), also Gen 9:5, Job 39:16, and other passages, in Ew. 217, d (p. 553). The change of , into (Sept., Vulg., and recent expositors, as Berth., Kamph., etc.) is therefore unnecessary. J. H. Mich, correctly: ut essent expandentes, etc To it is easy to supply , the wings, as object; comp. Exo 25:20, and 1Ki 8:7; 2Ch 5:8.

1Ch 28:19 contains again words of David, as the upon me, and the whole sense and contents teach.All this has He taught me in writing from the hand of the Lord upon me. So it seems the difficult and perhaps corrupt words must be taken. To we are to understand as subject, and me(or perhaps us) as object. Possibly also might be connected with (comp. Pro 22:11); but it is easier, on account of the collocation, to connect it either with or with . Now, as the grammatically (Psa 40:8 : ) admissible connection of the words into one notion, by a writing from the hand of Jehovah given me as a rule (Berth.), yields a very harsh and obscure sense, and as, moreover, the position of between and renders this connection extremely difficult, nothing remains but the connection of a writing from the hand of Jehovah being or coming upon me, by which is designated a writing springing from divine revelation, an immediate effect of divine inspiration (comp. the known phrase: the hand of Jehovah came upon me, 2Ki 3:15; Eze 1:3; Eze 3:14, etc.). This naturally refers, not to the law of Moses, as the Rabbinical expositors think, but to the proposed building plan, draft, etc., which David refers to divine teaching, in so far as he did not conceive it arbitrarily, but designed it under the influence of the Divine Spirit (which, however, must have been effected in this case not directly by vision, as with Moses on Sinai). Comp. moreover, on the transition into the address without an introductory formula, 1Ch 22:18 f., 1Ch 23:4 f.

1Ch 28:20-21. Closing Admonition and Promise to Solomon.Be strong and active; comp. 1Ch 28:10 and 1Ch 22:13.For the Lord God, my God, is with thee; comp. on 1Ch 28:9. For the following promise: He will not fail thee (properly, withdraw from thee, namely, His hand) nor forsake thee, comp. Deu 31:6; Deu 31:8; Psa 138:8; Jos 1:5; Heb 13:5.And behold the courses of the priests. Personal attendance of the priests and Levites, or only of a majority of representatives of their order in the public assembly, can scarcely be inferred from this , just as the and with thee, does not necessitate the assumption that the willing craftsmen stood by Solomon, or were assembled around him.Every willing man of wisdom for all service, properly, with regard to every willing man. The here is not nota accus. (as 1Ch 28:1; 1Ch 26:26; 1Ch 24:6), but yet serves to give emphasis to (Ew. 310, a), which, though it cannot be translated, is yet not to be erased (against Berth.). For the notion of free-will ( = , 2Ch 29:31), to designate the higher wisdom and skill of a craftsman, comp. Exo 35:5; Exo 35:22, and Latin phrases, as artes ingenu, liberates. We are to think, moreover, of the same craftsmen as those named, 1Ch 22:15; 2Ch 2:6.For all thy matters: to be explained according to 1Ch 26:32 (concerns, matters), scarcely: for all thy words or commands (as J. H. Mich., Starke, Keil, etc., think).

2. Contributions of the assembled Princes for building the Temple: 1Ch 29:1-9.Unto all the congregation, which consisted, 1Ch 28:1, merely of the princes or more eminent representatives (notables) of the people.Solomon, my son, whom alone God hath chosen, properly a parenthesis: as the one () hath God chosen him. For young and tender, comp. 1Ch 22:5.For the palace is not for man. Only here and 1Ch 29:19 stands the later word , to denote the temple (with regard to its fort-like size and strength); elsewhere either of the Persian royal castle (Est 1:2; Est 1:5; Est 2:3; Neh 1:1) or of the castle in the temple at Jerusalem.

1Ch 29:2. On a, comp. 1Ch 23:15.Onyx-stones and set stones. For onyx (sardonyx, etc.), or perhaps beryl, comp. Gen 2:12; Exo 28:9; Exo 28:20; Job 28:16; on , stones of settings, Exo 25:7; Exo 35:9, where also onyx-stones, designed for the high priests ephod and hoshen, are mentioned.Rubies and mottled stones, and all kinds of precious stones, and marble stones in abundance., properly stones of paint or lead-glance (comp. 2Ki 9:35; Isa 54:11), perhaps precious stones of very dark glancing colour, of dark purple, as carbuncle or ruby (, perhaps radically connected with ). The , stones of various colours, striped with veins (agate?), as precious costly stones, in general, , white marble (the Sept. and Vulg. explain it by an anachronism of Parian marble); comp. the contracted form , Son 5:15; Est 1:6.

1Ch 29:3. Over and above all that I have prepared for the holy house, literally, upwards of all, out above all. On , without a relative particle connecting it with the foregoing , comp. 1Ch 15:12.

1Ch 29:4. Three thousand talents of gold of the gold of Ophir, of the finest and. best gold; comp. the excursus after 2 Chronicles 9. Three thousand talents of gold, reckoned after the holy or Mosaic shekel, would amount to ninety million thalers (about 13,500,000), reckoned after the royal shekel to half as much; and the 7000 talents of silver would amount in the first case to fifteen million thalers (about 2,250,000), in the second case to half that sum. The greatness of this sum shows, at all events, that this includes the whole of Davids private property; comp. on 1Ch 22:14 f.To overlay the walls of the houses, the proper temple buildings ( as in 1Ch 28:11), the holy place and the most holy, with the court and the upper chambers, the inner walls of which, 2Ch 3:4-9, were all hung with gold.

1Ch 29:5. The gold for golden, or literally, for the gold, for the gold, etc.; comp. 1Ch 29:2.And for all work by the hand of artificers, for all works to be made by the hand of craftsmen.And who is willing ( show oneself willing, as 1Ch 29:6; Ezr 2:68) to fill his hand this day unto the Lord, to provide himself with free-will offerings for Him ; comp. Exo 28:41; Exo 32:29, and 2Ch 13:9.The infinitive (along with , 2Ch 13:9), also Dan 9:2; Exo 31:5.

1Ch 29:6. The princes of the houses, properly, of the fathers; for ; comp. 1Ch 24:31, 1Ch 27:1, etc.With the rulers of the kings work, literally, and with regard to the rulers; before the same superfluous untranslatable as in 1Ch 28:21. These are the stewards of all the property and cattle of the king, 1Ch 28:1, the officers of the royal domains.

1Ch 29:7. And gave, for the service of the house of God, of gold five thousand talents. We must suppose a partial signing or guaranteeing of the sums named, not an immediate bare paying down, especially as the bulky contributions in the baser metals, the 18,000 talents of brass and the 100,000 talents of iron, could not possibly be present in natura. Even Davids gifts of 3000 talents of gold of Ophir and 7000 talents of silver may be regarded as not a proper direct delivery of these large quantities of metals. Moreover, what the princes, according to our passage, contributed was about a half more than that given by David from his private means, namely1.5000 talents of gold = 150 million thalers (about 22,500,000), or by the other mode of reckoning, half that sum; 2.10,000 darics=75,000 thalers (about 11,250); 3.10,000 talents of silver = twenty -four million thalers (about 3,600,000); 4:18,000 talents of brass (copper), and 100,000 talents of iron; 5. Precious stones amounting to an indefinite sum. , with prosthetic here and Ezr 8:27, along with Ezr 2:69, Neh 7:70 ff., is not a Hebrew designation of the drachma (as Ew. Gesch. i. 254 still thinks), but of the daric, a Persian coin, containing 1 ducats, or 7 thalers (about 22s. 6d.); comp. Eckhell, Doctr. numm. i. Vol. 3. p. 551; J. Brandis, Das Mnz-, Maass-, and Gewichtssystem in Vorderasien (1866), p. 244; see also Introd. 3, a. In darics, the gold coin most current in his time (it is not meant by our author that it existed in Davids time), the Chronist states a smaller part of the sum contributed by the princes, and indeed that part which they gave in coined pieces, while he expresses the amount of uncoined gold that was offered in talents.

1Ch 29:8. With whom stones were found, the present possessors of precious stones. Against Bertheaus rendering: and what was found therewith in precious stones, is the fact that the sing. , that is certainly to be taken distributively (comp. Ew. 319, a), cannot possibly refer to the sums or quantities in 1Ch 29:6-7. For the Gershonite Jehiel, comp. 1Ch 26:21 f., where the name is Jehieli.

1Ch 29:9. Was exceedingly glad, literally, was glad with a great gladness; comp. Zec 1:14.

3. Davids Thanksgiving; 1Ch 29:10-19.Blessed be Thou, Lord God of Israel our father. Among the partriarchs, as whose well-tried tutelary God and heavenly fountain of blessing Jehovah had now again proved Himself to David (by the operation of so highly joyful an act of faith as the free-will offering of the princes of the people), Israel is here specially set forth, because his life most resembled that of David, especially in this, that the cry, Lord, I am not worthy of the least of all the mercies, etc. (Gen 32:10), might and must for him also (see 1Ch 29:14) be the fundamental note of his prayer at the close of his fight of faith. At the end of his confession, where the expression is still more solemn, the address is more full: Lord God of Abraham, Isaac, and Israel, our fathers.For ever and ever; comp. Psa 103:17.

1Ch 29:11. Thine, O Lord, is the greatness; comp. Psa 144:8; and on power (here and 1Ch 29:12), Ps. 21:14; on beauty (here and 1Ch 29:13), Psa 94:6; on lustre (, less suitably rendered victory by Luther), 1Sa 15:29; on majesty ( by Luther, against the text: thanks), 1sa 16:27, Psa 21:6. The whole doxology belongs to the apocalyptic in its main figures, as Rev 4:11; Rev 5:12; Rev 7:12, etc.Thine, O Lord, is the kingdom, and Thou art exalted as head over all., kingdom, sovereignty, as Psa 47:8 f.; comp. Mat 6:13. is not the participle, before which , Thou art, should be supplied (Berth.), but an infinitive noun, the being exalted; comp. 2Ki 2:21; Ew. 160, e. On head over all, comp. , Eph 1:22.

1Ch 29:12. And the riches and the glory; the same connection, Pro 3:16; comp. also 1Ch 29:28; 2Ch 17:5; 1Ki 3:13.

1Ch 29:13. And now, our God, we thank Thee, properly, now are we thanking and praising Thy name: the participles express the constancy of the work; comp. 1Ch 23:5.Thy glorious name, literally, the name of Thy glory, as Luther here renders, while he has, 1Ch 29:3, put holy house for house of holiness.

1Ch 29:14. For (literally, and for; , as Jdg 10:10) who am, I, and what is my people, that we should be able? , properly, to hold or retain strength, then valere, be able; comp, 2Ch 13:20; Dan 10:8; Dan 10:16; Dan 11:6.In this way, as our just completed collection of free will offerings for the temple (1Ch 29:3-8) has proved. On , comp. 2Ch 32:15.

1Ch 29:15. For we are strangers before Thee, and sojourners; comp. Psa 39:13; Heb 11:13; Heb 13:14. Even in this strong assertion of the vanity and uncertainty of earthly life (on b, comp. Job 8:9; Psa 90:9 f., Psa 102:12; and Jer 14:8) appears, as in the foregoing verse, which recalls Gen 32:10, an allusion to that which Jacob confessed at the end of his earthly career; comp. Gen 47:9.

1Ch 29:16. All this store, heap of money, wealth, as Ecc 5:9. For the var. it (referring to the heap) for her, see Crit. Note.

1Ch 29:17. In the integrity of my heart. as Deu 9:5; comp. the foregoing , uprightness, Psa 17:2.Thy people who are present, have found themselves here. On for , comp. 1Ch 26:28 and 1Ch 29:8; on finding oneself=being present, comp. 1Ch 28:1; 2Ch 5:11.

1Ch 29:18. Keep this, the spirit of willingness, which expresses itself in these gifts.Imagination of the thoughts, as 1Ch 28:9.Stablish their heart (or prepare), as 1Sa 7:3.

1Ch 29:19. On a, comp. 1Ch 29:9; on b (), 1Ch 29:1.

4. Close of the public Assembly. Solomons Elevation to the Throne: 1Ch 29:20-25.And all the congregation blessed; with , as 1Ch 29:13 : , and with . And they bowed down to the Lord, they did obeisance before God and the king as His earthly type and representative. For the combination of and , denoting now divine, now human, respect, comp. Gen 24:26, Exo 12:27; Exo 34:8; 1Ki 1:16; 1Ki 1:31; and Psa 95:6, etc.

1Ch 29:21. And they killed sacrifices unto the Lord, and offered burnt-offerings. The same phrases are united, only in inverse order, 1Sa 6:15. denotes here animal sacrifices in general, but in b it signifies, in contrast with the before-mentioned burnt-offerings, peace-offerings (, Exo 25:5) in connection with the proper joyful feasts.On the morrow of that day; comp. Lev 23:11; Jon 4:7.

1Ch 29:22. And they ate and drank. This describes the joyful feast, as 1Ch 12:39; 1Ki 4:20; Deu 12:7; Deu 26:10.And the second time made . . . king. , distinct from 1Ch 23:1, where a first solemn elevation (proclamation) of Solomon to be the successor of his father was reported, with which, however, the ceremony of anointing was not connected. To the present second elevation corresponds that reported 1Ki 1:32 ff., as the mention there of Zadok as taking part in this solemn act of anointing shows.Anointed him unto the Lord (according to the will of the Lord) to be ruler, ; this is here for the sharper contrast with the following ; comp. moreover, 1Ch 28:4; 1Ki 1:35.And Zadok to be priest. With this notice, peculiar to the Chronist, began the degradation of the other high priest, Abiathar, of the line of Ithamar, as Solomon formally completed it after his fathers death (1Ki 2:26 ff.), already in the lifetime of David: it was prepared by Zadok alone being anointed in the presence of the states along with the young king.

1Ch 29:23. And Solomon sat on the throne of the Lord as king. For the anticipatory nature of this notice, comp. on 1Ch 23:1; for the throne of the Lord, on 1Ch 28:5.And he prospered; and all Israel obeyed him, according to the hope of David expressed before, 1Ch 22:13, regarding him. For = obeyed, comp. Deu 34:9.

1Ch 29:24. Also all the sons of King David submitted to Solomon the king, literally, gave hand under (comp. 2Ch 30:8; Lam 5:6). We may observe the slight allusion to the soon suppressed attempt of Adonijah (1Ki 1:5 ff.) which is contained in this statement, quite after the manner of the Chronist (see Principles of History and Ethics, No. 1).

1Ch 29:25. Magnified . . . exceedingly; comp. 1Ch 22:5.And bestowed upon him the majesty of the kingdom. , as Psa 8:2; , as 1Ch 29:11.Which had not been on any king over Israel before him. The construction is as partly in Ecc 1:16, partly in 1Ki 3:12. The phrase is somewhat hyperbolical, as there were only two kings of Israel before him (Ishbosheth our author is wont to ignore, as 1Ch 29:27 shows).

5. Close of the History of David: 1Ch 29:26-30.And the time that he reigned over all Israel, inclusive of the seven years of his residence in Hebron (which is more exactly fixed, 2Sa 5:5, at seven and a half years).

1Ch 29:28. In a good old age; comp. Gen 15:15; Gen 25:8.Full (satisfied; comp. Job 42:17) of days, riches, and glory. For the combination , see on 1Ch 29:12.

1Ch 29:29. And the acts . . . first and last. The author here indicates the simple order which he laid down for his now finished representation of the life of David; see Evangelical and Ethical Reflections, No. 2.Behold, they are written in, properly on; comp. 1Ch 9:1. For the sources now named, see Introd. 5, II.

1Ch 29:30. With all his reign and his might;, here his display of might, the power shown by him, his brave deeds; comp. 1Ki 16:5.And the times that went over him, the events that befell him. , as Job 24:1; Psa 31:16.And over all the kingdoms of the countries, with which David came into friendly or hostile contact, as Phnicia, Philistia, Edom, Moab, etc. For the phrase, comp. 2Ch 12:8; 2Ch 17:10; 2Ch 20:29.

evangelical and ethical reflections, apologetic and homiletic notes on. 1 Chronicles 10-29

1. On the historical and practical point of view under which the Chronist regards the brief account of the downfall of Saul and his house, with which he opens his full description of the history of David, he explains himself very clearly in the two closing verses of 1 Chronicles 10 : Sauls kingdom must, after a brief existence, make way for that of David, on the simple ground that it was not erected on the foundation of right faith in Jehovah the God of the covenant, and willing submission to Him; that its possessor had not once only, but constantly, cast to the winds that earnest warning voice of the prophet, Obedience is better than sacrifice, 1Sa 25:22, and neglected even in the last hour to return to such a course, which was alone pleasing to God. Comp. Bengels appropriate note on those two verses (p. 16 of the Beitrge zu J. A. Bengels Schrifterklrung, aus handschriftl. Aufzeichnun gen mitgetheilt von Dr. Osk. Wchter, Leipz. 1865): It is worthy of remark that Saul is not expressly charged, when he died in his sin, with his long hate of David, but rather with the unbelief in which he kept not the word of God, and sought counsel at Endor. David indeed is out of the country a considerable time before Sauls death. Even at the last Saul might have obtained pardon, if he had earnestly returned to God, and entreated Him. But he lost all.Comp. also Schlier, Knig Saul (Bibelstunden, Nrdlingen 1867), towards the end, and the homiletic notes of Erdmann on 1 Samuel 31 (Bibelwerk, vi. 337).

2. That our author aimed at no exhaustive treatment of the history of David in its external and internal coursethat he rather laboured as partly an excerptor, partly a supplementer, of earlier writers, and so wished to furnish something regarding the history of David contained in the present books of Samuel and Kings, similar in many respects to that which John the Evangelist did for the evangelical history presented by the synoptics,this he himself indicates in the closing words just considered, when, 1Ch 29:29-30, he points for that which he may have omitted to the historical works of the prophets Samuel, Nathan, and Gad as his chief sources. But even before he repeatedly indicates his acquaintance with essential elements of the history of David, which, according to his plan, he does not report. Thus, in the notice prefixed as preface or introduction, concerning the downfall of Saul and his house, where he certainly alludes to the incident of the necromancer of Endor, but does not report it (1Ch 10:13 f.), and 1Ch 20:5, where he names Goliath, but presumes the history of the slaughter by the youthful shepherd David as known; likewise 1Ch 12:1, where he mentions the times of the exile and proscription of David under Saul, without entering into the particulars at least of its well-known catastrophes and vicissitudes; 1Ch 11:1 and 1Ch 12:23, where he likewise points to the rival kingdom of Saul and Abner during the residence of David at Hebron; 1Ch 20:1, where the proceedings at Jerusalem during the siege of Rabbath Ammon by Joab are slightly indicated; 1Ch 27:23-24, where, by the mention of Ahithophel and Hushai, a similar reference is made to the rebellion of Absalom; and 1Ch 29:24, where the attempt of Adonijah is in like manner touched upon. The omitted parts are, as must have been often manifest, almost always of such a nature as would have served, if brought into the field, to disturb and in some points obscure the lustre of the picture, and throw many a shadow on the otherwise almost uniform light. It is the first growing and youthful but arduously soaring aloft, further, the suffering and persecuted David, not less the despised and derided by all bystanders far and near (but comp. 1Ch 15:29); lastly, the deeply guilty and penitent one, whose picture the Chronist avoids to draw, while all the more earnestly he collects all that appears fitted to represent the hero king in his greatness, and the activity of his reign as an uninterrupted chain of splendid theocratic events. To finish a picture that presents David in the meridian height of his glory and mighty achievements is the obvious aim of all that our author adds in the way of supplement on the ground of his sources to the life-picture of the great king as given in the books of Samuel. Such are the whole contents of 1 Chronicles 17 : (the brave men who stood by David even during the reign of Saul, and the number of the warriors out of all the tribes who made him king in Hebron); those of 1 Chronicles 15, 16 (the full delineation of the preparatory, accompanying, and concluding solemnities in the introduction of the ark into its new abode on Zion); finally, those of the closing 1 Chronicles 22-29, on the internal history of the kingdom and the preparations for the building of the temple, which coincide only in subordinate points with the much more summary parallel sections of Samuel and 1 Kings, but on the whole exhibit the peculiarity and special tendency of our author in full force, and in so far, notwithstanding their dry statistical character and tedious lists of names and numbers, are of special interest (comp. No. 2). The preference of our author for the exhibition of all the brilliant traits of the history of David, or, if you will, his panegyristic idealizing tendency and method, is shown also in the short remarks of a reflective kind at the close of the several sections, which almost always issue in the exhibition of some brilliant aspect of the reign of David, or of the state of the people and the theocracy under him; for example, passages such as these: And David became greater and greater, and Jehovah Zebaoth was with him, 1Ch 9:9; Day by day they came to David to help him, until the camp was great, like a camp of God, 1Ch 12:22; His kingdom was lift up on high, because of His people Israel, 1Ch 14:2; And Davids fame went out into all lands; and the Lord brought his fear upon all nations, 1Ch 14:17; And David reigned over all Israel,: and executed judgment and justice for all his people, 1Ch 18:14; Is not the Lord your God with you, and hath He not given you rest on every side? For He hath given the inhabitants of the land into my hand, and the land is subdued before the Lord and His people, 1Ch 22:18; But David took not . . . because the Lord had promised to increase as the stars of heaven, 1Ch 27:23; And he died in a good old age,; full of days, riches, and glory, 1Ch 29:28; And the Lord magnified Solomon exceedingly in the eyes of all Israel, and bestowed on him the majesty of the kingdom, which had not been on any king over Israel before him, 1Ch 29:25. And the enumerations and arrangements of the names of Davids heroes, servants, spiritual and temporal officers (princes), counsellors, etc., subserve the same optimistic and idealizing tendency as presented by the author; and the ever-recurring preference in these enumerations for symbolic numbers, especially for three and thirty (see 1 Chronicles 12 :), seven (the supreme officers of the kingdom and the crown, 1Ch 19:14 ff., and the counsellors of the king, 1Ch 27:32 ff.), and twelve or twenty-four, which latter numbers appear as the principle regulating the whole spiritual (Levitical-priestly) and temporal hierarchy of officers in the kingdom of David (see especially 1 Chronicles 23-27).

3. Next to the selection of material, the arrangement of it, the order followed in the history of David, is characteristic for the authors conception of this brilliant period of the history of salvation before the exile. This order, however, is, as the same closing remark, 1Ch 29:29, to which we owe the above explanation of the choice of material by the author indicates, an extremely simple and elementary one. The author distinguishes the first and last acts of David; he divides his material between the two great heads of the earlier and later events of the reign of David (or of the entrance and exit of David). But among the first acts he does not understand Davids youth, with his persecutions by Saul, etc. (so that the last acts would embrace the period of his reign, as in the present division of the books of Samuel, the second of which treats of his reign), but the course of events till shortly before the end of his life, that is, until he took measures for the building of the temple, and the regular transference of the kingdom to his successor, which latter the author regards as the last acts. The point of division separating the last acts from the first is to be sought neither in 1Ch 10:13 f., for the narrative of the downfall of Saul closing with these verses is merely the preface or introduction to the acts of David; nor in 1Ch 12:40 or 1Ch 13:1, for here, where the accounts of the elevation of David to the throne of all Israel, and the close of the seven years reign at Hebron, come to an end, the author clearly intends no deeper section (against Kamph.). In truth, the transition from the first to the last acts takes place in 1Ch 22:1, where, after representing the glorious external (military and political) course of the forty years reign of the king, his provisions for transferring as well the sovereignty as the still unsolved problem of the building of the temple to his son Solomon begins to be describedwhere, accordingly, as it is said in the further course of the narrative, 1Ch 23:1 : David was old and full of days; and he made his son Solomon king over Israel (comp. the remarks made, p. 142, on the generalizing import of those words). It is a peculiar trait of the Chronist, distinguishing in a characteristic way his view and method of history from that of the author of the books of Samuel, that he draws a sharp line between the evening of Davids life as his , and the mid-day as his (or between the completion and continuance of his reign), and weaves into the representation of the evening of his life a full retrospect of the whole internal aspect of the royal household under David. The picture thus drawn of the Levitical and priestly, and of the military and civil, government and official hierarchy of the king (1Ch 23:27), forms, together with its frame of reports concerning the collections and preparations of David, and the chiefs of the people for the temple to be built by Solomon (22 and 28, 29), as it were, the legacy of David to his son, the testament of one glorious king to his no less glorious (according to the peculiar Levitical and hierarchical conception of our author indeed, 1Ch 29:25, still more glorious) heir and successor. It is on account of Solomon, the temple-builder, that the author dwells so long on this legacy of his father preparing and stipulating for the building, and that this part of his work rises to the importance of a second half of the history of his father, to an episode in the life of David, comparable with the so-called report of travels by Luke in the third Gospel, or the farewell addresses of our Lord in John 13-14, bearing in a still higher degree the character of a retrospect and legacy. Beside this very minute representation of the close of Davids life, that under the hands of our author, notwithstanding its comparatively brief duration, has assumed the form of an autumn almost equal in length with the preceding summer of life, the spring with its vicissitude of clear sunshine and rough storm is quite cast into the shade; it appears, indeed, by the merely occasional allusions to its incidents which are contained in 1 Chronicles 10-12, intentionally reduced to a vanishing point in the development of the whole. Yet, in the section relating to the catastrophe of Saul, 1 Chronicles 10, the author has furnished an independent preface or introduction to the chief object of his representation, and so has given to the whole a threefold arrangement, in which, however, by far the greatest importance belongs extensively and intensively to the second and third parts.

4. The statement of the Chronist has suffered nothing in credibility by this peculiar arrangement and distribution, especially by his dwelling so long on the preparations for building the temple, and the measures taken for transferring the kingdom to Solomon, which are so briefly handled in the introduction to the books of Kings. The solid walls of the old sources appear through the cover corresponding to his individual view and bent, which he has imparted to the building he has erected. This holds as well of the sections on the external government, peculiar to his statement, as of the closing accounts of the king setting his house in order and handing it over to his successor.1 It appears particularly fitted to awaken confidence in his statement, that no special preference for the wonderful is to be remarked in the sections peculiar to him; that, in fact, some of these sectionsfor example, 12, 23 ff., and 27 ff.report only that which corresponds to the occurrences of every-day life, which might arise in the profane history of any kingdom or people. And even there, where his statement runs parallel with that of the older historical books, scarcely anywhere does any stronger preference appear for the wonderful or extraordinary than in those documents, except, perhaps, his account of the census and the plague, which has certainly a trace of the miraculous more than the older parallel text (1Ch 21:26). At the most, the suspicion of unhistorical exaggeration might rest on some of the surprisingly high numbers, as they appear in the present text, 1Ch 12:23-40; 1Ch 12:22, and 1Ch 29:4 ff., unless partly the obvious possibility of occasional corruption, partly the almost inevitable necessity of the assumption that smaller values than those usually assumed are to be admitted, served very much to diminish the ground which these passages present for critical assaults. Comp. that which is remarked on them in detail (1Ch 12:23 ff., p. 106 f, and 1Ch 22:14, p. 137 f.), and see, moreover, the Apologetic Remarks on 1Ch 15:16, p. 119 ff.

5. Homiletic hints for the history of David in rich selection are to be found in Erdmanns elaboration of the books of Samuel (vol. 6 of the Bibelw.), With respect to the sections peculiar to the Chronist, a small gleaning may here be presented of some noteworthy practical hints from older expositors:

On 1Ch 12:38-40, Starke, after Burmann, remarks: What is here said of David is a fine figure (type) of the Messiah. . . . He also at first had only a small following; but after He came to His glory, the kingdom of God burst forth mightily, and subjects to Him were collected in all the world. … To David come even those of the tribe of Benjamin, the brethren of Saul, the bitter enemy of David; so had Christ disciples from the Jews, even from the Pharisees, His deadly foes; and as we by nature are all His foes, He yet converts us to His love and to faith in Him…. At Davids anointing was great joy; on all sides was provided store of eating and drinking; even so believers rejoiced at and after Christs ascension, and because they had all things common. On 1Ch 16:27, comp. the remark (suitable also to the contents of 2326) of Bengel, p. 1 Chronicles 17 : This is so fine in David; he has gone as nigh to the Levites as it was possible for him to do, as if he were one of them; and yet he has invaded no right. How finely devotion and valour are combined! Something quite peculiar has taken place in Davids heart. On 1Ch 29:30 he remarks: How earnest is the dear David become in his old age! How he has come as nigh as possible to the building of the temple!

Comp., with regard to the credibility of the statement concerning Davids last directions to Solomon especially the giving of the instructions for the building of the temple, the remark of Bertheau on 1Ch 28:11-19 : The whole section thus shows that David not only made preparations for building the temple by providing materials, but also gave definite orders for the execution of the work and the making of the vessels to Solomon, and that he proceeded not according to his own invention and design, but was directed by divine revelation. In the books of Kings, nothing of this occurs; but if we must gather from the accounts of Chronicles, that David not only thought of the temple, but made preparations for it, which could not have consisted in an uncertain collection of materials, we shall not be able to avoid assuming that a communication was made according to which, even in Davids time, the plan of the temple was fixed. To execute the buildings itself was not permitted to David; but he had completed the preparations so far, that Solomon in the fourth year of his reign was able to proceed with the building, and to finish it in the eleventh (1 Kings 6). The report of Davids preparation, which extended to the fixing of the plan for the building, is the historical foundation for the statement in our verses, in which the free handling of the historical material, according to modern views, is as obvious as in the remaining sections of the last two chapters of the first book of Chronicles.

Footnotes:

[1]For a number of mss. and old editions read (for the service).

[2]For the Sept. and Vulg. read ; comp. Exeg. Expl

[3]So the Kethib (); the Keri has , referring to .

Fuente: A Commentary on the Holy Scriptures, Critical, Doctrinal, and Homiletical by Lange

CONTENTS

This chapter is but a continuation of the former. David had not finished all he had to say, and here therefore we have the sequel of his address. He then makes his offering towards the building, and calls upon the people to follow his example. He closes in prayer and thanksgiving. Solomon commenceth his reign, and David dies. With these relations the first book of the Chronicles closeth.

1Ch 29:1

There is a great degree of piety, as well as humbleness of soul, in this intimation of the youth and inexperience of his son. No doubt, in it the father was looking up to God, that he would support his gracious choice, and confirm it by his approbation.

Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)

Consecration (for St. Matthew’s Day)

1Ch 29:5

This old-time question comes to us with special force and fitness on the day on which we commemorate the life of St. Matthew. At the call of the Master ‘Follow Me’ he rose and left all and followed Christ; he consecrated his service, his life, himself unto the Lord. As a result of that call the current of his life branched out in two great directions the direction of devotion and the direction of service. It was nothing but intense devotion to the personality of Christ as revealed to him that could have enabled St. Matthew to have lived the life he did.

Some Characteristics of Service.

( a ) A matter of obligation. Let us be quite sure that all service is a matter of obligation. No one has ever yet been compelled to serve God, and there are plenty of people today who quite forsake the idea of ever serving God. But the Church never ceases to raise her voice the voice of the holy Head of the Church calling them in and reminding them of their obligation.

( b ) A matter of responsibility. Being a matter of obligation, it is a matter of responsibility. It is a matter of responsibility first, as to whether we think of it as a matter of obligation at all, and as to how we discharge that obligation if we at all recognize it as such.

( c ) A matter of fitness. There is the law of fitness. This is a wonderful world, and we are wonderful people. It is mysterious how we fit into a certain niche and do a certain sort of work. It seems to us such a very little service, yet amongst all the great services rendered to this world, there we are in God’s eyes fitting that very niche that He has called upon us to fit. Do not you think that all labour is ennobled by the belief that we ourselves are given a work to do, which no one else could do. If we do it badly, the people with whom we mix, and those coming after us, must suffer.

( d ) A matter of care. Then there is the law of care in service. After all, what was there in the service of St. Matthew? Not, surely, How little can I do for Christ? but, How much? Only those who thus consecrate their work are doing their proper service to God and their generation.

( e ) A matter of diligence. Again, there is the law of diligence. You know some people who are diligent never weary in well-doing, hiding their weariness, spending themselves in the service of others, by one idea to do that which their hand finds to do, and to do it with their might.

( f ) A matter of loyalty. All service is consecrated to a person the person of Christ Himself. Therefore, there must be loyalty in the performance of it. What caused the great sin of the betrayal? People say it was covetousness, and many other things. But what underlay it all? Absolute disloyalty. We have all to learn in serving the sacred person of Christ that the first essential is that we should be loyal. So let it be with us. May we learn the lesson of loyalty to the person of a living Saviour.

The Temple and the Church

1Ch 29:5 ; 1Ch 29:9

We have the distinct authority of the New Testament for regarding the temple of Solomon as a type and figure of the Christian Church. ‘Ye are the temple of God.’ ‘Ye also, as living stones, are built up a spiritual house.’

I. The Beauty of the Type, This appears in its fullness when we come to study the symbolism of the temple. In almost every single detail there is a striking harmony between the material fabric itself and the Church of Jesus Christ. The pattern was of Divine origin. Nothing was left to human skill or contrivance; the pattern of all that David had was by the Spirit. In other words, the design emanated from the mind of the great Architect Himself, and was communicated to the human instrumentality for carrying into effect. Is not this exactly what is taking place in the erection of the spiritual temple? God has decreed the place and purpose of each living stone, though He makes use of human help to bring the stones into their right position. The foundation of the temple on the threshing floor of Oman the Jebusite! What memories were associated with the very name! Here we have first the thought of judgment against sin, and secondly mercy prevailing through sacrifice. The two thoughts were linked together in the mind of every Jew as he passed into the worship of the temple. But is not this again the leading feature of the Church today? Her foundations are laid on the atoning sacrifice of Calvary. Judgment and mercy blend together as one when we survey the wondrous Cross. ‘Out of the spoil won in battles did they dedicate to repair the house of the Lord’ a faint representation this of the materials of which the Church is built, for is not our Lord taking the spoils of spiritual conflict and suffering and transforming them into heirs of salvation? Even our degraded powers are rendered serviceable to the cause of Christ.

II. God’s Temple a Ruin. As we look around today the sight that meets our eyes everywhere is sad and deplorable in the extreme. God’s temple is a ruin! Man has fallen from his high estate! The evidence is continually before us. With the Bible in our hands we have no hesitation in tracing the world’s misery to the advent of sin. Our opponents ridicule the theological interpretation of earthly suffering and wretchedness. We are told that by a gradual process of evolution man is bound to advance ever upward in the scale of being until there is the complete elimination of all kinds of social disorder. Do facts justify the anticipation? We grant at once the progress due to discovery and research, but when we take the greatest of all tests, as directly concerned with the well-being of the race, how few signs we find of real progress. Is the world’s happiness increased by the spread of knowledge? The fact is, every increase in scientific discovery leading to the displacement of labour is only making the struggle for existence harder still for those who are to come after us. The battle of life in its competitive aspect was never so fierce as it is today. Our streets are filled with unemployed. The science of which we boast seems likely to become a very juggernaut, crushing its victims with ever-increasing violence. It is harder to live now than it was even twenty or thirty years ago. The Christian explanation is the only feasible one. God’s temple is a ruin, like some of those old desolated mansions which we see scattered throughout the land. All the signs of former greatness are there, but decay has gradually done its work. Until man finds his true life in God the ruin is bound to go on unchecked.

III. To be Built by Human Effort. Once again for the erection of His temple God is making use of human effort. The Gospel is still the power of God unto salvation. By saved men, men are saved. The call as of old comes to willing helpers, ‘Who then is willing to consecrate his service this day unto the Lord?’ Voluntary service is in demand for this great work not conscripts, but volunteers are invited to come to the help of the Lord against the mighty. The word ‘consecrate’ means literally to fill the hand, but before the hand can be filled to the Lord it must first be emptied. The Church today requires to undergo an emptying process. We are too selfish, too worldly, too unspiritual. Our religious controversies are only proofs of our lack of the true anointing. We can only fill our hands for God when they are emptied of all that defiles.

IV. Service to be Rendered ‘Unto the Lord’. It is not merely done at the invitation of a minister; it must not be undertaken to please a fellow-man. Rise to the high dignity of your calling. The Lord entreats and solicits aid for His cause in the extension of His kingdom in the world. The time of service is ‘this day’. Opportunity is passing from us. He who invites will one day reward. The result of consecration in service was joy. ‘Then the people rejoiced for that they offered willingly.’ We wonder at the absence of true Christian joy. How can there be joy when God’s people see the ruin of His temple, and make so little effort to build it up? The luxury of doing good is known only to those who engage in it. We starve our souls when we hold back from compliance with the Divine requirement. Many a Christian heart today is parched and withered simply because religion has become a mere question of the salvation of self. We shall reach the fullness of joy held out to us in the Gospel when we think more of the salvation of others.

Willing Offerings

1Ch 29:9

Why is it that we are asked to sustain and to adorn a fabric and services like our own? On what principle is it that we ought to continue here without stint and without doubt the work of twelve centuries? In this search our best guide will be the conviction that our worship like our life our worship which is our highest life corresponds with our whole nature. It is the complete service of men linked to earth and linked to heaven, born with a passion for God, for truth, for honesty, and born to confess it.

I. We are too much inclined to forget that public worship is not simply an instrument of individual edification. We come together here day by day, and week by week, not simply to ask something but also to give something, for praise as well as for prayer. Worship, then, is a showing forth of God’s glory, an open acknowledgment of our sense of His bounty, an interpretation in some measure of our view of His works. In this way we become able to understand that there is room, that there is need for the utmost effects of architecture and music in our ideal worship.

II. But let us not be mistaken. Such worship, such forms of praise are not an end. They are a sign. We do not rest in the most majestic material forms or in the most solemn strains which are dedicated to God’s honour. These in themselves are not religion. But they have a religious function. They bear testimony to the possibility of the complete transfiguration of life. They follow us with a hallowing influence into our social work, and into our homes. It is easy to overlook or underrate such an influence. But no one, I think, can have watched even chance visitors to a building or a service like our own without seeing that they do teach lessons which are needed and suggest great thoughts which cannot be without fruit.

III. To this end our offerings, whatever they may be, personal service or special gifts, or free contributions ought to bear four marks truthfulness, proportion, sacrifice, love.

( a ) Truthfulness is of the very essence of serving and of giving. Our measure must not be the impression which we produce. In teaching, or singing, or worshipping, or waiting we must strive to do our best.

( b ) Proportion. No devotion to our special charge must lead us to forget or to disparage other parts of Christian service.

( c ) Sacrifice. There is an aspect in which service is not pleasurable. It costs us something to make an effort when perhaps we are weary, to forego that which otherwise we might have enjoyed, to watch heedfully lest that which is habitual should become mechanical. But the kingly answer may cheer us. ‘Shall I offer unto the Lord my God of that which costs me nothing?’

( d ) Love. Sacrifice is transformed by love; and love is the soul of service. If our work, if our offerings are to be blessed, they must be rendered not because men expect them of us, but because we know that we have received much and that we have been forgiven much, because we feel the inspiration of a Divine motive, because we are conscious of participation in a larger being.

B. F. Westcott, Peterborough Sermons, p. 373.

Reference. XXIX. 10-13. C. Wordsworth, Occasional Sermons (3rd Series), p. 17.

The Argument for Praise

1Ch 29:13

David preeminently was the writer on praise, and surely no one had greater need to praise God than he.

It may be thought that David was a disappointed man. At the end of his life he had longed with a holy yearning to build the house of the Lord. But God said to David: ‘No; you have been a man of blood and war. My house must be built by a man of peace.’ But was David disappointed? Instead of being disappointed, as would have been somewhat natural, we observe that David praised God: he praised Him for permitting him to put together the various jewels, with silver and iron and stone, for the building of the temple. He was perfectly satisfied to leave the actual building in the hand of his son Solomon, whose name signified Peaceable, and who was ordained by God to build the temple which was the wonder of the world.

The subject before us is not merely the building of the earthly temple, but in its beautiful typical significance the erection, the perfecting, the beautifying of the spiritual house; and we have to ask ourselves, amongst other questions: (1) whether we are part of the spiritual temple; (2) whether we are really being brought into union with God, into union with the One foundation once laid, even Jesus Christ; (3) whether we are doing what David did in making preparation for the further rearing up and beautifying of this spiritual temple. For it is true is it not? that when once the soul of man gets right with God, that soul becomes keenly anxious for others; and one of the evidences that we are part of the spiritual temple of God is shown in the intense longing with which we yearn to see more and more of our fellow-men rejoicing in David’s God, rejoicing in what Christ has accomplished for them. Let us consider our text in the following way:

1. There is the argument for praise ‘Now therefore’. This brings us, of course, clearly back to the beginning of the prayer. David begins: ‘Blessed be Thou, Lord God of Israel, our Father, for ever and ever. Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the Kingdom, O Lord, and Thou art exalted as Head above all.’ Now notice the first argument for praise which we see in these words: David recognized the personality of God. Take away the personality of God, and what have you left? See how David thinks on this occasion: ‘Blessed be Thou, our Father, for ever and ever’; and so we see a second argument for praise namely, the perfections of God. You notice He is spoken of as our Father. Here, then, is an argument for our praise, that in Christ we sinful men and women, notwithstanding the awful sin of our lives and none of us knows the extent of our sin are permitted not only to have our forgiveness assured, but we are brought into perfect relationship with our Triune God. Then notice the other perfections: ‘Thine, O Lord, is the greatness, and the power, and the glory, and the victory, and the majesty’. The more we study our God as He is revealed to us in the Scriptures, the more will our hearts well up in praise unto Him. David points out another argument for praise, the perpetuity of God: ‘For ever and ever’. Our God never can change. He is for ever and ever eternally the same. Is not that an argument for praise? There is another great argument, and this is brought out very clearly by David: ‘Thou art exalted as Head above all’. Hence the pre-eminence of God is an argument for praise. Our God is preeminently the Highest of the high, the King of kings, Lord of lords. Notice once more: David writes that the providence of God is an argument for praise. He points out that if he had collected this wonderful, almost fabulous, amount of wealth for the building of the Temple, it was, after all, only because God had provided it. God had led the people to give, God had inclined their heart to give willingly. Then notice, David brings out another argument for praise in the poverty of man. He says, ‘Who am I, and what is my people, that we should be able to offer?’ We are paupers. Whatever we have we have of Him, through Him. Were it not for His grace which David magnified in this prayer, and which is another argument for praise, we should not be where we are today.

2. Let us notice the analysis of praise: ‘Now, therefore, our God, we thank Thee’. Thankfulness comes from thoughtfulness, and we say, ‘Praise Thy glorious Name’. The word ‘praise’ means ‘value,’ ‘price’. Praise is the price or value we put upon God hence the old English word ‘appraiser,’ a man who puts a price on goods. When we think of our God, oh, what cannot He do!

( a ) We will praise Him first for His pardon a present perfect one: ‘Thy sin and iniquities will I remember no more’.

( b ) Then praise Him for His righteousness, the imputed righteousness of Jesus.

( c ) Then we thank Him for His acceptance. He has accepted us.

( d ) We praise Him for His inheritance. What does He not give us? As a loving Father He lavishes His gifts upon His children, temporal, spiritual, physical. The more we try to praise our God, the more we see what is the fullness of blessing that He deserves from His people.

( e ) We praise Him because He calls us into His service. Earthly people think it a high honour to serve an earthly king, to be an ambassador for a king. Look at us (2Co 5:20 : ‘Ambassadors for Christ’), going forth with a message of reconciliation as ambassadors, proclaiming to the world, ‘Be ye reconciled to God’.

( f ) We will praise Him for His exceeding grace. Some day we shall understand that that loving Father of ours Who sent a Saviour to die for us is just simply anxious to give all to us on one solitary line of argument that is, the argument of grace. It is because we are nothing and doing nothing that He will give everything.

References. XXIX. 14. J. Baldwin Brown, The Sunday Afternoon, p. 362. XXIX. 15. J. Keble, Sermons for Christmas to Epiphany, p. 202. XXIX. 18. Archbishop Benson, Boy Life; Sundays in Wellington College, p. 148.

A Perfect Heart

1Ch 29:9

There are two things which ought to be as near as can be synonymous terms the heart of God and the heart of man. How can this be?

I. Turn to the Old Testament, and consider the heyday of Israel’s prosperity and devotion. The sun of David, the man of war, is setting with all the mellowed radiance of peace, The king, the rulers, and the people offered willingly to the Lord, with a perfect heart, and offered a sum as large, probably, as was ever spent upon any one sacred edifice at any one time (1Ch 29:1-10 ). Both parties who thus worked for God did so with sincerity. The king and his people had each all they desired, in the peace which had come at last, and in the enlarged territory and the universal prosperity of Israel. Each was sincere; there was no ‘behind thought’ as the French would say. The people were sincere (1Ch 29:9 ); the king was sincere (17); and further, the king prays that the Lord will continue this uprightness of heart to his people and their children, and to his own son (18, 19).

II. The dispensation went down before the bringing in of some better thing to take its place. The old law is to give way not only to a new law, but one which shall be obeyed by a new creation. The hearts of men underwent no organic change, but only a change in their aspirations. Hitherto the best of them had desired to acquire a certain blamelessness by conformity to statutes; but when they had performed these, they were still unprofitable servants. They had desired to be perfect in themselves and for themselves. They were to be perfect only in Another and for Another (St. Mat 5:48 ). They were to qualify for the friendship of the Son of Man by obedience not to their own will, but to Another’s. ‘Ye are My friends, if ye do whatsoever I command you.’ The ‘perfect heart,’ under the New Covenant, will belong only to him who can say ‘Abba, Father,’ in any language, indeed, provided that out of the abundance of the heart the mouth speaks; and who can say it not on the strength of what he himself has done, but because of something which Another has done, and which he has received.

III. Observe the contrast between the Old and the New.

( a ) David’s verdict upon himself and his doings (1Ch 29:2-3 ). St Paul’s verdict: ‘Ye have received the Spirit of adoption’ (Rom 8:15 ). The one has given to God what was God’s before. The other has received as a free gift the ‘adoption,’ which no deed, no sacrifice, no property of his could claim in return.

( b ) How fleeting the satisfaction of obedience, and sincerity, and ‘perfection’ under the Old Dispensation: ‘We are strangers before Thee, and sojourners’ (1Ch 29:15 ). The gold and other offerings outlast the ‘perfect heart’ that offered them; the givers go their way, the gifts remain. But under the New Covenant the sons are joint-heirs for eternity with Him ‘Who only hath immortality,’ and from whose love neither ‘things present nor things to come’ shall separate them.

( c ) Once more, ‘the perfect heart’ finds a standard for its perfection even in ‘this present time’. Its sincerity will appear not only in its dependence upon its Author, in being led by His Spirit rather than going its own way, but in its ‘works’. By our ‘fruits’ men shall know us. ‘He that doeth… shall enter into the Kingdom of Heaven.’

Fuente: Expositor’s Dictionary of Text by Robertson

“Handfuls of Purpose,”

For All Gleaners

“Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the Lord God.” 1Ch 29:1 .

David was father as well as king, and when the father spoke he exalted the very office which he sustained as sovereign. The son is always young to the father; the son becomes doubly filial when the Spirit of God is seen to be working in him with a view to carrying forward the father’s own chosen purposes. David recognised that the work was greater than the worker. Solomon was “young and tender,” but the work was “great.” We must make right uses of our personal circumstances; some would have said, Because I am young and tender, much cannot be expected of me: others, of nobler quality of mind, would say, Being young and tender, the greater shall be the glory of the Lord, because of my littleness, yea, my nothingness. Even kings should see that the work of life is great. When men imagine that they are greater than their work, when that work itself is God’s, they begin to decrease in strength and to fall away into pitiable humiliation. The ideal must always be loftier than the actual. Every David and every Solomon must see that the thing yet to be done is greater than anything that has yet been accomplished. The great harvest has always to be garnered, the great battle has always to be won, the great love has always to be revealed. It would seem as if we had never seen high noon yet: the sun must be always on the point of giving us some fuller light, yea, surprising himself into an intenser brilliance. Thus are we drawn on by fact and by illusion, by common letter and by apocalyptic vision, to higher uses of strength and to nobler anticipations of hope. Even David could but prepare, and Solomon could but pray: the fire, the inspiration of the energy, must come down from above. David had a right to exhort, because he had done so much himself “I have prepared with all my might for the house of my God;” and again, “Because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house.” David having done this much himself had a right to inquire what others were doing. After such a statement as he had just made he had a right to say, “Who, then, is willing to consecrate his service this day unto the Lord? ” It is better to set examples than to make speeches; the speeches themselves may be necessary after the examples have been set.

Fuente: The People’s Bible by Joseph Parker

XXIV

THE ARMY; CIVIL ORGANIZATION; INTERNATIONAL COMMERCE; RELIGIOUS ORGANIZATION

1Ch 23:1-29:22

The scriptural materials for the life of David present him as a great poet, and we are accustomed to think of him in the light of his poetry, particularly of his elegies and psalms. We think of him as a great warrior from his youth up in the successful campaigns he waged in pushing out the boundaries of the kingdom until they fulfilled the promise to Abraham. Then we think of him as a legislator, as he devised many useful laws, but we seldom give him due credit for his organizing power. A great writer has said that what Alfred the Great did for England, and what Napoleon did for France, David did for his kingdom in the way of organization. I will take up the items of this organization and give you a clear conception of it.

I. The army.

His army roll showed 288,000 men. It would have been a great burden to a small kingdom like this to keep up a standing army of 288,000 men; so he divided his army into twelve great corps. Only one corps would serve a month; in the course of the entire year the 288,000 men would have served each one of them one month. In that way the spirit of military drill and organization was kept up. In case of war he could call out the whole 288,000 and have a vast army of drilled men. So his army organization, we will say, consisted of 288,000 men, twelve army corps of 24,000 each, each corps serving one month in the year, coming on in succession. Each corps was subdivided into, say, twenty-four regiments of 1,000 men each, and each regiment into ten companies of 100 men each, something like the “century” of the Roman Legion, a centurion commanding 100 men. These were the subdivisions of the main army. There was a bodyguard always kept near the king’s person. I do not recall that anywhere the number of this bodyguard is given. Sometimes they are called “Cherethites” and “Pelethites.” Whatever their name, it was a permanent bodyguard of which Benaiah was the commander.

Then there was an order of men sometimes compared to the knighthood, the 600; the original organization of this 600 was in the Cave of Adullam, when David was an outlaw, and it was perpetuated all through his life. This 600, every one a hero and champion, was divided into two bands of 300 each. These bands were divided into companies of 100 each, and the one hundreds were divided into twenties. The six captains over the hundreds and the chief captain over all make the famous seven. The captains over the twenties make the famous thirty. Every man of this band of 600 was an experienced warrior and had signalized himself on many eventful occasions, and every one of the thirty and every one of the seven, that is, the thirty-seven officers, were especially famous.

Let us see if we have this army organization clear: 288,000 divided into twelve corps of 24,000 each; each corps commanded by its own general, with Joab as general-in-chief; each 24,000 serving one month and no more unless there was a war. In addition to that, a bodyguard, the famous 600; the three captains of the first 300 were the most worthy; the three captains of the other 300 were somewhat less worthy. Each 100 was divided into twenties; the captains over the twenties make the thirty worthies; then the six captains over the one hundreds, and a chief captain of the 600 make the thirty-seven worthies. That is David’s military organization.

II. The civil organization.

The civil organization was based upon the law of Moses. Each tribe was governed by its prince, and by a graded system of subordinate judges, chiefs of thousands, chiefs of hundreds, chiefs of fifties, and chiefs of tens, and the ordinary affairs pertaining only to the tribes were attended to by these men. That wag derived from the Mosaic administration, but in David’s time we come to quite a different need, the matters relating to God and his kingdom. For this work David appointed 6,000 Levites as judges and he distributed them over the whole territory. They represented the national affairs only.

These 6,000 Levites had the following functions:

1. They were what we would call “federal judges” judges over matters that pertained to the general government.

2. Sanitary officers.

3. They were charged with education. There never was such a spirit of general education as grew up in this organization of David. First of all, there were the schools of the prophets. They were kept up and had been ever since Samuel’s time. In these schools of the prophets they studied the whole law of God, and particularly music, vocal and instrumental. They also studied everything that related to the prophetic office. That was the curriculum of the schools of the prophets, and that was where David got his education. These 6,000 Levites, each one in his own section, had charge of the educational work, and the result was that when Solomon came to the throne you find him the most thoroughly educated man since the days of Moses. Dr. Taylor, in his King of Israel, well says:

The preeminence attained by Solomon in all the branches of education is, to my mind, an evidence of the advanced condition of the nation generally in this department; since, unless a good foundation of elementary knowledge had been imparted to the youth of the land as a whole, it is hardly possible to account for the appearance of such a man as Solomon in that age. No doubt he was endowed with preternatural wisdom; but this, as is usual in the economy of Providence, would be engrafted upon a high degree of ordinary culture; and the question forces itself upon the historical student, “Who were his tutors, and who taught them?” You do not find the loftiest mountains rising isolatedly from some great plain. The highest mountains are never solitary peaks. They belong usually to some great chain, and are merely the loftiest elevations in a country the general character of which is mountainous; and in the same way the greatest scholars appear, not among ignorant people, but among those who have a high average of education, and in countries where a good substratum of instruction is enjoyed by the common average of the community. The historian, Froude, has put this thought admirably when he says, “No great general ever arose out of a nation of cowards; no great statesman or philosopher out of a nation of fools; no great artist out of a nation of materialists; no great dramatists, except when the drama was the passion of the people. Greatness is never more than the highest degree of an excellence which prevails around it, and forms the environment in which it grows.” Now if these views be correct, the rise of Solomon, who was so conspicuous for his intellectual culture and scientific attainments, may be regarded as a proof that in the reign of David, and more particularly, perhaps, in the zenith of his administration, education was extensively diffused, and earnestly fostered by him among the tribes.

When we come to study Solomon, in his time, we will find a reference to the wise men of the day. These were the men who grew out of David’s educational system. Solomon is but the product of the educational department set us by David. Let us now see what we have learned about these Levites:

1. They were federal judges, passing sentence on all matters pertaining to the nation at large.

2. They were sanitary men, looking after all matters pertaining to the health of the people.

3. They were educational men.

4. They were the stewards of what is called the “royal property.” We would call it now, in our government, “revenue.” By a single paragraph we are told of David’s overseers of the treasure houses of the tribes, of the vineyards, of the orchards, pastures, etc., so that there must have been what in England would be called “crown-lands,” land that belonged to the general government. In every tribe and in every important place you would see a treasure house.

Let us see what that treasure house was for. The system of worship provided for a central place of worship, and for the support of those who conducted matters at the central place of worship there was a tithe in cattle, grain, vineyards, etc., so you see that it would be necessary to have storehouses all over the nation where these tithes could be gathered up. It took a very consummate organization to put all these matters in such working order that there could be no deficiency in the royal treasury from any part of the land, nothing deficient in sanitary conditions. Nothing anywhere escaped the Argus eyes of the judicial system of government. Moreover, David developed commerce.

III. An international commerce.

This was a tremendous item in the contribution to the wealth of the nation. The kingdom produced more than it could use in the way of clothes, and it was necessary to export surplus products and to bring in things that could not be produced at home. You can imagine the continuous stream of caravans from Damascus to Egypt and from Tyre to Arabia, across the country. It would be necessary to carry to foreign countries various kinds of produce in exchange for the things brought to David from them. In Solomon’s time you will see an enlargement of this commerce. He not only reached the Atlantic Ocean, as in David’s time, through the fleets of Tyre, but China and India by means of the fleet at Eziongeber on the Gulf of Akabah. David would want cedars from Lebanon, and would want to employ skilled artisans and architects. David was a great builder. He built a fine palace for himself, and he built many fine buildings in Jerusalem. In paying for these artisans, architects, and materials from foreign countries he would use the surplus products of his own kingdom, carrying from Judah to Tyre by caravan, to Damascus by caravan, to Egypt, to Arabia. This necessitated treasure-houses and storehouses, and David had them by his system of organization.

IV. The religious organization.

The religious organization surpassed anything that this world has ever known. At no time in the history of the world, in any nation, was there ever such a perfect organization of religious service. After David was made king of all Israel at Hebron, where he had been reigning over Judah seven years, he captured Jerusalem and made that the central place of worship, and there the great feasts were celebrated. He is going to have a system of worship that will not only impress the minds of his own people, but all people who come in touch with them, so that in the days of the captivity the Babylonians would say, “Sing us one of the songs of Zion,” and they would reply, “How can we sing the songs of Zion in a strange land?” and would hang their harps on the willow trees.

There were 38,000 Levites over thirty years of age in this religious organization, 6,000 of whom were set apart for judges, sanitary officers, and educators, leaving 32,000 for the Temple service. These 32,000 men were divided as follows: 24,000 into twenty-four courses of 1,000 each, set apart to minister at the sanctuary; in other words to be servants of the priests for anything the priests would want done; 4,000 set apart as porters; and 4,000 as singers. The priests, that is, the sons of Aaron, were classified into twenty-four courses. This classification continued until the New Testament time. Zacharias, the father of John the Baptist, belonged to the course of Abia, and when it came his turn to go and act as priest in the Temple, it was determined by lot, and the lot fell upon him to offer incense as priest. The priests were divided into twenty-four courses, and the singers divided. There were twenty-four bands of these singers, not all present at one time, but all could be grouped at national festivals, when the Passover came, or Feast of Tabernacles, or Pentecost, or the great day of Atonement; then the entire 4,000 singers would be there with their various instruments of music; the cymbal band, the psaltery band, the harp band, the trumpet band, Alamoth, or female choir, Sheminith, or male choir everybody in that 4,000 would understand just what services were requisite on his part, and just when. One twenty-fourth of the time he had to be there, and on all national occasions he had to be there. Offerings take into consideration the sabbatic cycle, which consisted of the weekly sabbath, every seventh day; the new-moon sabbath, every lunar month; the annual sabbaths, the Passover, Tabernacle, and Pentecost festivals; the land sabbath, all of every seventh year; the jubilee sabbath, every fiftieth year, each and all with its appropriate and imposing ritual, you get some idea of David’s religious system.

When we come to study the book of Psalms, one of the most attractive books in the whole Bible, we will there find that the service of the second temple was based upon David’s plan, and led to our present arrangement of the Psalms. No writer has yet, with sufficient vividness, described the worship at Jerusalem in the Old Testament times. Rev. J. H. Ingraham, the Episcopalian, who committed suicide, attempted to describe it in letters that a daughter of an Egyptian Jew wrote to her father about how the Temple service impressed her in the time of Christ. These letters are found in his Prince of the House of David.

That was the religious organization. One living in any part of the country, from Hamath on the northwest to the Euphrates on the northeast, to Edom on the southeast, to Philistia on the southwest, and a case coming up, there was an appropriate officer to whom his case would be referred; everything was arranged for judicial, executive, and legislative. Some things were attended to in the national convention. This occurred when the great festivals brought the people together in the grand convocation, or when something of special importance was to be done with reference to succession, as we saw when David called the whole nation to accept his son Solomon as king.

QUESTIONS

1. In what spheres was David great?

2. Describe his army organization: (1) How many enrolled? (2) How divided, and why? (3) What the subdivisions?

3. Describe David’s body-guard. Who the commander?

4. Describe the organization of his famous 600; (1) Its divisions; (9) Its subdivisions; (3) Who the famous thirty-seven?

5. Describe the civil organization: (1) What part derived from the Mosaic administration? (2) What additions in David’s time? (3) What the functions of the 6,000 Levites? (4) What proof of the diffusion of education by David? (5) What was the treasure-house?

6. Describe his system of international commerce: (1) Its necessity; (2) How carried on? .

7. Describe his religious organization: (1) How does it compare with the other religious organizations of the world? (2) How many and who constituted it? (3) Its divisions and subdivisions? (4) Its relation to the book of the Psalms?

Fuente: B.H. Carroll’s An Interpretation of the English Bible

1Ch 29:1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, [is yet] young and tender, and the work [is] great: for the palace [is] not for man, but for the LORD God.

Ver. 1. Solomon my son, whom alone God hath chosen. ] And therefore ye ought to accept, since fatherly affection hath not miscarried me, as once it did Isaac toward Esau, to set him above the rest of my sons upon the throne; but God, in whose will ye ought to rest satisfied, hath done it.

Is yet young and tender. ] Puellus est et tenellus. Married he was, as appeareth by Rehoboam’s age, 1Ki 12:13 but not yet come to man’s estate: and young in comparison of some other of my sons, who are older than he: young also to undertake so great a work, &c. He was much about eighteen, at which age every Jew at this day is bound to marry, else he is accounted as one that liveth in sin. a

And the work is great. ] See 1Ch 22:5 .

a Leo Modena.

Fuente: John Trapp’s Complete Commentary (Old and New Testaments)

1 Chronicles Chapter 29

The last chapter (1Ch 29 ) gives us the final charge of David. In this he fully states how he had prepared with all his might for the house of his God. “Now I have prepared with all my might for the house of my God, the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of divers colours, and all manner of precious stones, and marble stones in abundance. Moreover, because I have set my affection to the house of my God, I have of mine own proper good, of gold and silver, which I have given to the house of my God, over and above all that I have prepared for the holy house” – that is, it was not only what he drew from the kingdom, but what he gave of his own personal property and estate – “even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, to overlay the walls of the houses withal.”

And now, in the face of this, he asks, “Who is willing to consecrate his service this day unto Jehovah?” The noble generosity of the king acts powerfully upon the people. “Then the chief of the fathers and princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king’s work, offered willingly, and gave for the service of the house of God, of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. And they with whom precious stones were found, gave them to the treasure of the house of Jehovah, by the hand of Jehiel the Gershonite.” All this is enumerated with the greatest care. “Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to Jehovah: and David the king also rejoiced with great joy.”

Thus we see how grace draws out grace, and how much deeper the joy of David was over God’s glory than over anything of his own. We never hear of anything like such an expression of joy for what befell himself. “Wherefore David blessed Jehovah before all the congregation.” It is the king, not the priest’ now, but the king. “And David said, Blessed be Thou, Jehovah God of Israel our father, for ever and ever. Thine, O Jehovah, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is Thine; Thine is the kingdom, O Jehovah, and Thou art exalted as head above all. Both riches and honour come of Thee, and Thou reignest over all; and in Thine hand is power and might; and in Thine hand it is to make great, and to give strength unto all. Now therefore, our God, we thank Thee and praise Thy glorious name.” “But who am I?” says he, for there is nothing that produces so much humility, such true sense of nothingness, as the rich blessing of Jehovah. “But who am I, and what is my people, that we should be able to offer so willingly after this sort? For all things come of Thee, and of Thine own have we given Thee. For we are strangers before Thee, and sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none abiding.” So he prays for Solomon. “O Jehovah God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the hearts of Thy people, and prepare their heart unto Thee: and give unto Solomon my son a perfect heart, to keep Thy commandments, Thy testimonies, and Thy statutes.”

Then he calls the congregation to bless Jehovah; and so they all do, bowing down their heads in worshipping Jehovah and the king. The king, you see, is now the proper representative of Jehovah. And they sacrifice according to the greatness of the day. “Even a thousand bullocks, a thousand rams, and a thousand lambs, with their drink offerings, and sacrifices in abundance for all Israel: and did eat and drink before Jehovah on that day with great gladness. And they made Solomon the son of David king the second time.”

“The second time.” Not a word is here introduced about Adonijah’s attempt to get the kingdom. It was all left out. The troubles and sins of the house of David are left out, unless they are bound up with some purpose of God. That is the key to it; but here is given simply the result; namely, that Solomon is anointed the second time. The first time was after the house was determined upon. Solomon was bound up with the glory of the house. “Then Solomon sat on the throne of Jehovah” – a remarkable expression – “sat on the throne of Jehovah as king, instead of David his father, and prospered; and all Israel obeyed him. And all the princes, and the mighty men, and all the sons likewise of king David, submitted themselves unto Solomon the king. And Jehovah magnified Solomon exceedingly in the sight of all Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel.”

“Thus David the son of Jesse reigned over all Israel. And the time that he reigned over Israel was forty years; seven years reigned he in Hebron, and thirty and three years reigned he in Jerusalem. And he died in a good old age, full of days, riches, and honour: and Solomon his son reigned in his stead.”

Fuente: William Kelly Major Works (New Testament)

congregation. Same word as in 1Ch 28:8.

whom = the one whom.

hath chosen. Compare 1Ch 22:9. 2Sa 12:25.

young and tender. Compare 1Ch 22:5.

the palace. Hebrew. birah. Used only here and 1Ch 29:19. Est 1:2, Est 1:5; Est 2:3, Est 2:5, Est 2:8, Est 2:15; Est 8:14; Est 9:6, Est 9:11, Est 9:12. Neh 1:1; Neh 2:8; Neh 7:2. Dan 8:2. The name for a Persian royal palace, which shows the date of these hooks. (See note on “drams”, 1Ch 29:7), and why it is found among the Kethubim, or later books (and not with the historical books); and why Daniel is there too (and not among the prophets).

Fuente: Companion Bible Notes, Appendices and Graphics

Chapter 29

Furthermore David the king said unto the congregation, Solomon my son, whom God had chosen, is yet young and tender, and the work is great: for the palace is not for man, but for the LORD God. Now I have prepared with all my might for the house of my God the gold for things to be made of gold, and the silver for things of silver, and the brass for things of brass, the iron for things of iron, and wood for things of wood; onyx stones, and stones to be set, glistering stones, and of many colors, and all manner of precious stones, and marble stones in abundance. Moreover, because I have set my affection to the house of my God, I have of mine own proper wealth, placed the gold and the silver, which I have given to the house of my God, over and above all that which I have prepared for the holy house, even three thousand talents of gold, of the gold of Ophir, and the seven thousand talents of refined silver, to overlay the walls of the houses: the gold for things of gold, and the silver for things of silver. And who then is willing to consecrate his service this day unto the LORD? ( 1Ch 29:1-5 )

So David is, has told of his own commitment and now he’s challenging them for a commitment of giving to God. “This is what I have done. This is what I propose to do. Now who of you are willing to offer your service unto the Lord?”

And the chief of the fathers, the princes of the tribes of Israel, and the captains of thousands and of hundreds, with the rulers of the king’s work, offered willingly, and they gave for the service of the house of God, of gold five thousand talents and ten thousand drams, and of silver ten thousand talents, and of brass eighteen thousand talents, and one hundred thousand talents of iron. And they all with whom precious stones were found gave them to the treasure of the house of the LORD, by the hand of Jehiel the Gershonite. And the people rejoiced, for they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also received with great joy ( 1Ch 29:6-9 ).

So how are we to give to God? Just this way. We are to give with a willing heart, with a complete heart. And we are to give with rejoicing. Give what you can. Give with a free rejoicing heart. Now God doesn’t want you to give to Him out of pressure. God doesn’t want you to give to Him because you’re being forced or constrained to do it. Because God never wants you to gripe over what you gave to Him. What an insult to God for a person to turn around and gripe over what they gave. Complain over what they gave. That would be horrible. God never wants that to happen. Therefore, He always wants your gift to come from your own heart. That which you purposed in your own heart to give to God willingly. That which you can give cheerfully, give. That which you can’t give cheerfully, don’t give. If you can’t do it with a cheerful, willing heart, then don’t do it at all. It’s of no value. God isn’t interested in it.

And so these men gave complete heart willingly unto the Lord. And there was great rejoicing. There’s real joy in giving to God.

Wherefore David blessed the LORD before the congregation: and David said, Blessed be thou, LORD God of Israel our father, for ever and ever. Thine, O LORD, is the greatness, and the power, and the glory, and the victory, and the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all ( 1Ch 29:10-11 ).

Now verse eleven here sounds much like the final phrase of the Lord’s prayer. “For Thine is the kingdom, and the power, and the glory, forever” ( Mat 6:13 ). Look at it again. “Thine, O LORD, is the greatness, the power, the glory, the victory, the majesty: for all that is in the heaven and in the earth is thine; thine is the kingdom, O LORD, and thou art exalted as head above all.” David was so great with words and so able to praise the Lord. I love the way David is just able to express himself to the Lord so freely, so. And really with such great expression. “Lord, Yours is the kingdom. The whole earth is Yours and the whole universe.”

Both riches and honor come of thee, you reign over all; and in your hand is power and might; and in your hand it is to make great, and to give strength unto all. Now therefore, our God, we thank thee, and praise your glorious name. But who am I, and what is my people, that we should be able to offer so willingly after this sort? for all things come from thee, and of thine own we have given to thee ( 1Ch 29:12-14 ).

Now David said, “Hey, Lord, it’s all yours. You’re the One that’s given riches. You’re the One that gives power. You’re the One that gives abilities and everything else. It all belongs to You. And so actually all we’ve done is give You that which is really Yours anyhow.”

Now we need to see ourselves as just stewards over God’s things. God set man upon the earth to sort of tend the garden. Man sought to rule over the garden. Man sought to rule over the earth. God just placed us here to take care of it. We’ve done a very poor job. Greed got in the way. I want more than what I need. I don’t need more than that, but I want more than that. And so I’m always striving to get more than I really need myself. And thus, we get deeper into the resources of the earth. And rather than just keeping them and preserving them, we use them up for our own greed. And thus, we have destroyed so many of the ecological balances in nature because of our greed.

“Lord, it all belongs to You. We were just taking care of it. We have done a bad job. We’re only giving You back, Lord, that which is really Yours to begin with.” You’d never really give God anything. “Who am I that I’m able to do this for You, Lord? Who am I, Lord, that I could give to You?” To me, giving is one of the most tremendous privileges that God has allowed us. That I could give to God. Really, God doesn’t need anything I have. But He allows me to give to Him anyhow. And He blesses me for giving to Him. Not because He needs it, but because I need the blessings. So He allows me the privilege of giving to Him. And then He pays me dividends. God is so good.

For we are strangers before thee, sojourners, as were all our fathers: our days on the earth are as a shadow, and there is none that is abiding ( 1Ch 29:15 ).

“None that is abiding.” There are some today who are so much into positive confession they’re beginning to claim now they’re not going to die. David said, “There are none that are abiding.” We’re all sojourners. Our life is like a shadow.

O LORD our God, all this store that we have prepared to build thee a house for thy holy name comes from Your hand, it is all Your own. I know also, my God, that You try the heart, and You have pleasure in uprightness. As for me, in the uprightness of my heart I have willingly offered all these things: and now I have seen with joy thy people, which are present here, to offer willingly unto thee ( 1Ch 29:16-17 ).

“Lord, You know that what I gave. You know my heart. You know, Lord, I gave it to You out of the uprightness of my heart willingly: and now I have the joy of seeing all these people do the same thing.”

O LORD God of Abraham, Isaac, and of Israel, our fathers, keep this for ever in the imagination of the thoughts of the heart of thy people, and prepare their heart unto thee: and give unto Solomon my son a complete heart, to keep thy commandments, and thy testimonies, and thy statutes, and to do all these things, and to build the palace, for which I have made provision. And David said to all the congregation, Now bless the LORD your God. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the king with them. And they sacrificed sacrifices unto the LORD, they offered burnt offerings unto the LORD, and on the morrow the day after, even a thousand bullocks, a thousand rams, a thousand lambs, with their drink offerings, and sacrifices in abundance for all of Israel: they did eat and drink before the LORD on that day with great gladness. And they made Solomon the son of David king the second time, and anointed him unto the LORD to be the chief governor, and Zadok to be priest ( 1Ch 29:18-22 ).

So great celebration and worship of God and the feasting that was associated with the worship. Now these sacrifices, thousand rams, thousand lambs, thousand oxen and so forth, they all were barbecued really and eaten by the people. They had a giant barbecue, and you just go around and grab the meat that you desire and just an abundance. Everybody just before the Lord worshipping God. You see, only the sin offering couldn’t be eaten. But these were peace offerings and unto the Lord which were offerings of fellowship. And so the great feast that they had company it. And the days, they were called the feasts, the times of their national holidays, the Passover and Pentecost and Trumpets. They were the feasts of the Passover. The feast of Pentecost. The feast of Trumpets because they would always be times of great feasting together. And the idea was eating together with the Lord. “Lord, we offer this as a sacrifice unto You, and You’re going to have this portion of it and we’ll eat the rest, as we worship You and thank You for all of Your blessings and all of Your goodness and all.”

And so the times of worshipping God were great times of fellowship and rejoicing and eating. So your potlucks and everything are all in order, really. God enjoys you just eating and enjoying it and fellowshipping with Him. As you are feasting together, and it should be a time of just thanksgiving and worship unto God.

And so Solomon sat on the throne as the king instead of David his father, and he prospered; and all of Israel obeyed him. And all the princes, and the mighty men, likewise the sons of David, submitted themselves unto Solomon the king. And the LORD magnified Solomon exceedingly in the sight of Israel, and bestowed upon him such royal majesty as had not been on any king before him in Israel. Thus David the son of Jesse reigned over all Israel. And the time that he reigned over Israel was forty years; seven years in Hebron, thirty-three in Jerusalem. And he died in a good old age, full of days, riches, and honor: and Solomon his son reigned in his stead. Now the acts of David the king, first and last, behold, they are written in the book of Samuel, the book of Nathan, the book of Gad ( 1Ch 29:23-29 ),

These three men were prophets. They each wrote books, and of course, we have the books of Samuel, First and Second Samuel, the seer. But we do not have, and of course, even Samuel, Second Samuel wasn’t written by him completely. We have the books. We do not have the book of Nathan and the book of Gad. They are lost books.

All of his reign, his might, the times that he went over, and over Israel, the time of his reigning over all of the kingdoms of the countries ( 1Ch 29:30 ).

So we come to the end of a good friend, David.

May the Lord be with you and bless you and watch over you during the week. May your love and commitment to God grow day by day. And may we each one consider what we are giving to God and how we give it. That we might render unto God that which is pleasing and acceptable in His sight, of our time, of our service, of our abilities, of our substance. God bless you. In Jesus’ name. “

Fuente: Through the Bible Commentary

1Ch 29:1-5

1Ch 29:1-5

CONCLUSION OF THE REIGN OF DAVID;

DAVID GIVES HIS GREAT WEALTH FOR THE TEMPLE

“And David the king said unto all the assembly, Solomon my son whom God alone hath chosen, is yet young and tender, and the work is great; for the palace is not for man, but for Jehovah God. Now I have prepared with all my might for the house of my God the gold for the things of gold, and the silver for the things of silver, and the brass for the things of brass, the iron for the things of iron, and wood for the things of wood; onyx stones, and stones to be set, stones for inlaid work, and of divers colors, and all manner of precious stones, and marble stones in abundance. Moreover also, because I have set my affection on the house of my God, seeing that I have a treasure of mine own of gold and silver, I give it unto the house of my God, over and above all that I have prepared for the holy house, even three thousand talents of gold, of the gold of Ophir, and seven thousand talents of refined silver, wherewith to overlay the walls of the house; of gold for the things of gold, and of silver for the things of silver, and for all manner of work to be made by the hands of artificers. Who then offereth willingly to consecrate himself this day unto Jehovah ?”

Due to the uncertainty that prevails with respect to the numbers given here, and to our equal uncertainty as to the exact value of the talent used in these calculations, we are not able to assign any exact value to the amount in dollars of David’s magnificent gift; but there is no doubt that many millions of dollars should be assigned as the value of his gift. He gave it publicly in order to inspire others to do likewise.

The big point here is not the actual cash value of David’s gift, but the principle propounded here in the last sentence.

“Who then offereth willingly to consecrate himself this day unto Jehovah” (1Ch 29:5 c). This is indeed a profound proposition. What David gave and urged others to give to the house of the worship of God was, in the last analysis, unto Jehovah. How much more is it true that what men freely give to the holy Church of Jesus Christ is actually the consecration of the giver unto God in Christ.

Honestly mistaken as David certainly was about some things, his sincere love of God was the central passion of his life; and, in that light, there can be no wonder that God accepted his loving gift of the temple and continued to use it throughout Israel’s history.

E.M. Zerr:

1Ch 29:1. There was never more than one man chosen to be a king at the same time, nor to supervise a great work like the tabernacle or the temple. Whom alone means there was no other to compare with Solomon, or to stand any chance in the estimation of God. Young and tender means he was inexperienced in the matters soon to claim his attention. Were the building to be for man’s use only, it would not have been so important; but it was for the Lord and must have the utmost attention.

1Ch 29:2. Part of the definition of the original for prepared is, “appoint, render sure.” That is the meaning it has in this place. David did not have any of the materials shaped up and ready to install in the building. He wanted to be sure of some to be waiting for Solomon’s use, hence prepared Or made sure that it would be there.

1Ch 29:3. This is the passage cited when I was commenting on 1Ki 10:13. There was a distinction between the possessions a king might have as a private citizen, and the ones he owned and controlled as king. It could be illustrated by the allotment of money the President is given for his expenses as Chief Executive, and the money he might have in a bank as his private checking account. Mine own proper good means his private goods, and that I have prepared means the valuables out of the royal treasury that he had “earmarked” for use in building the temple.

1Ch 29:4-5. Gold of Ophir is designated because the metal that came from that place was considered of special fineness. Who then is willing, etc. David informed his people that materials were ready for the temple, and then called for volunteers to work with them. Npt that they were to begin the work at once, for David would not have been permitted to have that done. But he wanted to have workmen as well as the materials ready when the time came.

Fuente: Old and New Testaments Restoration Commentary

This is the account of the final stage in the greatest work of David’s life, namely, his preparation for building the Temple. The king had a treasure of his own, over and above what he had gathered for the house of God.

Because of his affection for the work of God, this treasure also he dedicated thereto. This is illuminative, showing the true method of giving. It is when “my affection” is set on the work of “my God” that “my treasure” is at His Disposal. And yet, again, it is when such is the case that any appeal I make to others is likely to be productive of results. Heart-inspired generosity is the most contagious grace. Notice very carefully how this section ends. “Then the people rejoiced, for they had offered willingly, because with a perfect heart they offered willingly to the Lord.” To have real delight in the work of God one must give to it. The real pleasure of a great work is consecrated co-operation.

The king now stood amidst his people and exercised a priestly function. He voiced his own and the people’s joy in a psalm of great beauty. First, it ascribes all inherent excellencies to Jehovah, and recognizes His throne and Kingdom. Then it recognizes that all the riches and honor which men possess are from Him. Thus it acknowledges the fitness of their giving their best to Him, and at the same time confesses that their very gifts have &st been received from Him. This thought is then elaborated in a confession of personal poverty and unworthiness, together with a great outpouring of gladness that of His gifts they had given to Him. The praise merges into a prayer that the state of mind in which they have given may be kept in their remembrance, and for Solomon that he may be kept with perfect heart to accomplish the great work.

In connection with this glad and solemn season of worship and sacrifice Solomon was crowned the second time. Finally, the chronicler declares that David “died in a good old age, full of days, riches, and honour.” In very truth it had been a great reign. Through varied experiences the king had come at last to the highest that was in him, and, as Paul declared, “David, after he had in his own generation served the counsel of God, fell on sleep” (Act 13:36).

Fuente: An Exposition on the Whole Bible

1Ch 29:1

There is a sense in which we might without irreverence almost invert these words, and yet gain rather than lose their true significance. “The palace is not for God,” we might even say, as a literal resting-place. It is for man as the worshipper, as the servant, as the conscious and devout adorer, of Him Who created him after His own image; for man as a place for a worship which may reclaim, and purify, and uplift his fallen nature, which may bring him into communion with his Father and his God.

I. We also may echo the words which the chronicler places in the mouth of David, and say that the work he planned was great-great in itself, greater in results achieved, outliving its own ruin and the destruction of its successor. Yet, like all human works, it contained elements of imperfection, germs of decay. The very existence of the Temple was made the plea for establishing rival sanctuaries, dedicated to another worship than that of Jehovah.

II. The second and the newer Temple found no rival, stood supreme in the nation’s heart. But a sevenfold darker spirit entered into the empty house of the Jewish Church. The material altar received their superstitious reverence. He who sanctified the altar was forgotten. In the name of, and as defenders of, that Temple, the Temple’s guardians condemned to death One greater than the Temple–One who taught His people to look forward to a worship that should be confined to no temple’s walls, whose disciple breathed his Master’s spirit when he saw in vision a city of Jerusalem of which he could say, “I saw no temple therein; for the Lord God Almighty and the Lamb are the temple of it.”

G. G. Bradley, Christian World Pulpit, vol. xx., p. 289.

References: 1Ch 29:5.-Christian World Pulpit, vol. ix., p. 11, and vol. xx., p. 350; T. Kelly, Pulpit Trees, p. 306; F. E. Paget, Helps and Hindrances to the Christian Life, vol. ii., p. 254. 1Ch 29:9-29.-Clergyman’s Magazine, vol. iv., p. 349. 1Ch 29:10-13.-C. Wordsworth, Occasional Sermons, 3rd series, p. 17.

1Ch 29:11-12

The conclusion of the Lord’s Prayer is not to be considered altogether as an act of thanksgiving or an expression of God’s praise and glory; it is rather intended to imply on our part the reasons for our assurance that God will grant our petitions. It is attributing to God the power to aid us, and our grounds for confidence that He will do so.

I. To be allowed to give praise and glory to God is indeed a great privilege and blessing, and most becoming in us when God answers our prayers, but a full persuasion of His power is most essentially necessary in us, in order that our prayers may be answered. It may be observed throughout the Gospels how much our Lord required this faith and assurance of His power before He wrought any miracle-of His power especially, more than even a sense of His mercy and goodness. Where there was no belief in His power He worked no miracles.

II. In these words it is not a kingdom, power, and glory which we ascribe unto God, but the kingdom, the power, and the glory. There is very much in this. The kingdom means the one and only kingdom, or such a kingdom as that there is no other of the kind, or to be compared with it. The kingdoms of this world are but weak and poor shadows of the true kingdom; they are but as reflections of the sun in impure pools of water compared to the real sun itself in strength and brightness.

III. Although we are ready in words to assent to this-that the kingdom is God’s, and the power, and the glory-yet we are very slow to believe it as it must be received. We are inclined to think that it is something which is to be hereafter rather than that it is the case even now, that there is no kingdom and power but in the Cross of Christ, that sceptre of His kingdom by which He reigns in the hearts of His faithful subjects. To behold even now the glory of Christ in His humiliation and to be by beholding it conformed unto the same image-this is the best gift of the Spirit, for which we have always need to pray.

I. Williams, Plain Sermons on the Catechism, p. 122.

1Ch 29:14

I. The nature of the gift. It was a gift distinctly for the public good, a gift which brought back no profit to the giver save as he shared in the public good.

II. The source of David’s and the people’s joy. (1) Giving under the constraint of love is the most joyful exercise of the human powers. (2) The joy man takes in the accomplishment of a noble public object is the purest and loftiest of all human joys. (3) I suppose a vision passed before David’s sight of what that work would be to man, and would do for man, through ages. (4) Concord in good works realises perhaps more than anything in our experience the angelic benediction “Peace on earth and goodwill to men.”

III. The reason of the praise. (1) It is God’s inspiration. (2) Praise and bless the Lord, who inspires this spirit, for it commands an abounding blessing.

J. Baldwin Brown, The Sunday Afternoon, p. 362.

1Ch 29:14

These words plainly express a truth which rises high above the occasion to which they immediately refer. All the blessings of this life, they tell us, are God’s gifts; and here is a motive for generous gifts, namely, that, give God what we may, it is already His own. “All things come of Thee.”

I. This is true, first of all, of that which was in David’s mind-of material possessions, of property. Property is both originally, and as long as we hold it, the gift of God.

II. So it is with the powers of the mind. God gives them, and we hold them, so long as He pleases, and no longer. There are days when we feel that the higher and more original powers of the mind are just as little within our control as the weather, and the sense of this may well suggest from whom indeed we hold them, and how precariously.

III. “All things come of Thee.” Need it be said that this especially applies to those powers by which our souls are raised to a higher level than unassisted nature knows of, and are enabled to hold communion with the Being who made us? Grace, which proceeds, as the word implies, from God’s bounty, is itself much more than mere favour, such as results in no form of active assistance. Grace is an operative, impelling, controlling force; it is a Divine presence in the regenerate man.

IV. “Every good gift and every perfect gift is from above, and cometh down from the Father of lights.” This great truth should express itself in the spirit of sacrifice, resting on the conviction that whatever we give to God is already His. And the spirit of sacrifice is engaged constantly in twofold activity: it is either consenting with humble resignation, if not with glad acquiescence, to that which God exacts, or it is making some effort of its own to acknowledge the debt of which it is never unconscious.

H. P. Liddon, Penny Pulpit, No. 1101.

Reference: 1Ch 29:14.-Clergyman’s Magazine, vol. ix., p. 91.

1Ch 29:15

The shadow is a fit emblem of human life. From the hour it falls on the dial it moves round the little circle until the sun sinks, when in a moment it is gone. A few hours past, and its work is done. The shadow thrown by the brightest sunshine must vanish when the night comes. Thus it is with life.

I. God does not speak to us through nature without a purpose. We are not to ponder in our hearts on the analogy between human life and nature in its various phases for the pleasure of indulging in sentimental feelings. When Moses mused on the shortness of life, his prayer was, “So teach us to number our days, that we may apply our hearts unto wisdom.” Life is short, so we must seek for wisdom to make the most of it. No more is required than that every man should do his best with the hours entrusted to his care.

II. The thought of life’s shortness should lead us to value time more highly. Our short life on earth should be a life of work, for we shall have all eternity to rest in. Learn to value time, first, because you have the work your “hand finds” to accomplish, and, secondly, because you have to “work out your own salvation.” The great lesson which the frailty and shortness of life should teach us is the importance of preparing for the eternity beyond.

W. S. Randall, “Literary Churchman” Sermons, 1883, p. 174.

References: 1Ch 29:15.-J. Keble, Sermons for the Christian Year: Christmas and Epiphany, p. 202; W. M. Taylor, Old Testament Outlines, p. 88.

1Ch 29:18

I. David knew the transcendent importance to a human society of having always before them-in good times and in bad, in darkness and in light, in trouble and in joy-some memorial, imperishable and beautiful, of their fathers and of their God. This he held the Temple would be. But he was far too wise a man to think that the noblest monument was power of itself. He does not pray that the Temple may keep God in people’s hearts, but knowing well the uses of the Temple, he prays that God will keep it and the building of it in their hearts, and he proceeds, “and prepare their heart unto Thee.”

II. The Temple can do nothing by itself. But God can make His people with the Temple to be far greater and nobler than ever they could be without it, and that is why God uses temples and all such things for lifting man from the dust to the heavens. It is not God’s way to effect anything for souls or for societies by external means, not even of a Divine nature. It is not God’s way to put down some glorious work, powerful in operation, upon the ground for men to gather round it, and be affected by it, and go away and be different men. The men must bring something there too. They must communicate something to each other. In all things, great and small, living men must live with and for men, in the assurance that life is the aim of God, not merely order.

Archbishop Benson, Boy Life: Sundays in Wellington College, p. 148.

References: 1Ch 29:20.-S. Minton, Church Sermons, vol. i., p. 119. 1Ch 29:21.-Preacher’s Monthly, vol. vi., p. 40. 1Ch 29:28.-J. Edmunds, Fifteen Sermons, p. 151. 1Ch 29:29, 1Ch 29:30.-Christian World Pulpit, yo. win., p. 193. 32-E. H. Plumptre, Expositor, 2nd series, vol. ii., p. 437.

Fuente: The Sermon Bible

CHAPTER 29 The Final Words and Actions of David and His Death

1. The exhortation (1Ch 29:1-5)

2. The response (1Ch 29:6-9)

3. Davids praise and prayer (1Ch 29:10-20)

4. The sacrifices and enthronement of Solomon (1Ch 29:21-25)

5. The reign of David and his death (1Ch 29:26-30)

Then David spoke once more to the assembled princes and captains. What tenderness and concern as well as devotion his words reveal! Solomon my son, whom alone God hath chosen, is yet young, and tender, and the work is great, for the palace is not for man, but for the LORD God. Once more the aged king speaks of the vast preparations he had made for the house of God. He would also contribute largely from his own treasures. The gold and silver, precious and glistening stones amounted in value to many million dollars. The gold of Ophir mentioned was the purest and finest known in that day (Job 22:24; Job 28:16; Isa 13:12). And all he had done was because I have set my affection to the house of my God. He loved it so much and therefore he gave and consecrated such vast treasures. And here we may remember Him who was richer than David, who gave more than David ever could give. For ye know the grace of our Lord Jesus Christ, that though He was rich, yet for your sakes He became poor that ye through His poverty might be rich (2Co 8:9). After he had told of his own devotion he said, And who then is willing to consecrate his service this day unto the LORD? The Hebrew is to fill his hand today to Jehovah. It means that whosoever gave willingly, as he himself had done, would fill his hand with a free will offering unto the Lord. Christian giving should always be looked upon in this light. It is giving unto the Lord. And Davids great liberality and example brought a great response. An immense offering was given.

Drams is in Hebrew daric, a Persian gold coin weighing about 130 grains. The word is found also in Ezr 8:27. It was probably called daric after Darius and therefore shows that Chronicles was written after the captivity.

Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD, and David, the King, also rejoiced with great joy. The joy of giving took hold of all. It is more blessed to give than to receive (Act 20:35). How great must have been the joy of the king as he beheld the fruits of his own devotion in the willingness of his people! And here again we must think once more of our Lord. It is His gracious example in giving Himself for us, His people, which will lead us on to sacrifice, to give, to spend and be spent. And how great His joy if His people follow thus after Him.

It is a great inspired outburst of David which follows. How He praises! Verses 10-13 are one of the greatest outbursts of praise and worship found in the Old Testament. Then what humility! But who am I, and what is my people that we should be able to offer so willingly after this sort? for all things come of thee, and of thine own have we given thee … all this store that we have prepared to build thee a house for thine holy name cometh of thine hand, and is all thine own. A most beautiful sight is an aged saint whom God hath used and honored and who is humble. Alas! how many become lifted up and walk in pride. Then David prayed for the people and for his son Solomon. And all the congregation blessed the LORD God of their fathers, and bowed down their heads, and worshipped the LORD, and the King (verse 20). All foreshadows that day of which we read in Psa 110:3, Thy people shall be willing in the day of thy power. That will be when the King, the Prince of Peace, will take His glorious throne, when He begins to rule.

After the large number of sacrifices had been brought and they had eaten before the Lord on that day with great gladness, Solomon was made king the second time, even as his father David passed through the same experience. This double event has no doubt a definite typical meaning in connection with our Lord in as much as both, David and Solomon, are types of the Lord Jesus Christ. When Solomon was made king the first time he was but anointed with oil (1Ki 1:39) and acclaimed as king, but he did not occupy the kingly throne. But when he was made king the second time he sat upon the throne and all Israel obeyed him. The LORD magnified Solomon exceedingly in the sight of all Israel and bestowed upon him such royal majesty as had not been on any king before him in Israel. We see therefore (though no commentaries mention it) that these two occasions are typical of the first and the second coming of our Lord. Our Lord was anointed king when He came the first time, but He received not the throne. When He comes the second time He receives the throne and God will bestow upon Him royal majesty and all Israel will obey Him.

Then follows the record of the reign and death of David. There is no clash between the account of Davids last days in the closing chapters of the second book of Samuel and the opening chapters of First Kings. The record in Chronicles is in fullest keeping with the purpose and object of this book. Blessing and grace is manifested to the end, and Davids failings are passed over.

Fuente: Gaebelein’s Annotated Bible (Commentary)

said unto: 1Ch 28:1, 1Ch 28:8

whom: 1Ch 28:5, 1Ch 28:6, 1Ki 8:19, 1Ki 8:20

young: 1Ch 22:5, 1Ki 3:7, 2Ch 13:7, Pro 4:3, Jer 1:6, Jer 1:7

palace: 1Ch 28:10, 2Ch 2:4, 2Ch 2:5

Reciprocal: Exo 25:2 – they 2Sa 12:24 – she bare 1Ki 1:5 – I will 1Ki 1:11 – Nathan 1Ki 1:20 – that thou 2Ch 1:2 – to the captains 2Ch 11:22 – made Abijah 2Ch 34:3 – while he Psa 57:5 – Be thou Psa 78:69 – high Psa 92:14 – in old age Jer 30:18 – the palace Eze 7:20 – the beauty Mar 14:8 – hath done 2Pe 1:15 – I will

Fuente: The Treasury of Scripture Knowledge

1Ch 29:1. Furthermore, David said unto all the congregation, &c. He excites them to assist his son by divers considerations, 1st, That he was a person chosen by God for this work. 2d, That nevertheless he much needed their help, because he was but a youth. 3d, That the work itself was to be very magnificent, suitable to the Divine Majesty, who was to dwell therein, or to be represented there, by a glorious light and splendour, the symbol of his presence. And the more that was contributed toward the fabric, the more magnificent it would be, and would better answer the end designed. And, 4th, That he had set them an example, and made great preparations for, and given great donations to, the work.

Fuente: Joseph Bensons Commentary on the Old and New Testaments

1Ch 29:2. Marble. The LXX read Parian marble; that is, marble from the isle of Paros, or white marble. They knew this by documents of authority.

1Ch 29:29. The book of Samuel. See the arguments to the books of Samuel, and of Kings. Each prophet wrote a book; but it is very probable, as some affirm, that Nathan and Gad in succession completed the books of Samuel. The rabbins deeply lament the loss of their sacred book.

REFLECTIONS.

David having delivered to Solomon, in presence of the elders, the pattern of the temple, proceeds next to open his hand towards the glorious work, and with a munificence which showed that heaven had not heaped favours on a heart unworthy of its grace. David had not only conquered abroad, and regulated the empire at home, but he had traded on a small scale to Ophir. And now he gave, besides the sum mentioned in 1Ch 22:14, about seventeen millions sterling! A good work mostly succeeds well when men set about it with good hearts.

The high and liberal example of the king had a fine effect on the princes. They saw the drawings of the temple, the glory it would be to their country; and suffering every private passion to yield to the public good, they gave in gold and silver about twenty seven millions of our money, besides iron and brass, and precious stones. And that is a most acceptable oblation when we give our gold to the Lord, and our heart at the same time.

We see farther, that all temporal aids extended to the cause of God should be done in the genuine spirit of faith and piety. David, seeing his people acquiesce in his wishes, broke forth in a most fervent doxology, which discovers every sentiment becoming a heart so highly favoured with the bounty of providence. That is the way, and the only way, for our work to succeed, and to be crowned with immortal lustre.

The king and the people in this convocation, having made religion their first concern, proceeded next to the second coronation of Solomon, for his consecration on Adonijahs rivalship had been done in haste. David, worn out with age, and more so with the fatigues of war, had now a day of joy. He saw his wise and hopeful son wearing the crown, and seated on his right hand. He saw all the princes of the royal family salute him, and all the elders do the same. The cup of blessings overflowed, the whole nation rejoiced with exceeding joy, and hoped for greater prosperity under the son than under the illustrious sire. All Jerusalem, resounding with trumpets and shouts, hailed the ascension of their king. But how much more was the joy of heaven, when the true Son of David was seated at the right hand of the Father, and when, as Solomon now received his instructions, he took the book out of the Fathers hand, and began to unloose the seals. The ten thousand times ten thousand bowed the knee, and sung a new song to him that sitteth upon the throne, and to the Lamb that was slain. Rev 5:9. And shall we shortly be at his second and more glorious coronation, even at the marriage supper of the Lamb, where God shall wipe away all tears from our eyes?

Fuente: Sutcliffe’s Commentary on the Old and New Testaments

1Ch 29:1-30. Response to Davids Appeal for Offerings: his Thanksgiving and Death.

1Ch 29:1-9. Cf. Exo 35:4-9; Exo 35:20-29.

1Ch 29:1. the palace: the Hebrew word occurs only in the later OT books, and is mostly used in reference to a Persian palace; in Neh 2:8, Dan 8:2 it is used of the Temple as here.

1Ch 29:5. to consecrate himself: lit. to fill his hand, a technical term for instituting into the priesthood (cf. Exo 28:41; Exo 32:29, Lev 8:33*), which is used here in a wider sense. On the analogy of the parallel expression in Assyrian the filling referred to the office with which the candidate was endowed. From Jdg 17:5; Jdg 17:12, where the term first occurs, it is evident that the hand was not filled with anything in a literal sense, whatever may have been the case in later days, when the meaning of the term had been forgotten.

1Ch 29:10-19. Much of this prayer and thanksgiving was probably based upon some form of prayer in the Temple Liturgy. The form as well as much of the substance is still reflected in some of the more ancient elements of the Jewish Liturgy.

1Ch 29:22 b. contrast with this the history given in 1 Kings 1; the deliberateness of the Chroniclers omissions is emphasized by his knowledge of the details, there given, betrayed in 1Ch 29:24, and all the sons likewise of king David submitted themselves unto Solomon the king.

1Ch 29:25. as had not been . . . in Israel: this is probably no more than a conventional phrase, since the Chronicler is not likely to have recognised any kings other than Saul and David before this time, such as Abimelech Judges 9) or Ish-bosheth (2Sa 2:8 f.)

1Ch 29:26-30. The end of Davids reign.

1Ch 29:27. See 1Ki 2:11 and cf. 2Sa 5:4 f

1Ch 29:29. the history of Samuel . . . Gad the seer: the histories (lit. words or acts) of these three are spoken of as distinct sources; that they were so is possible; but they may. on the other hand, be merely sections of the large historical compilations represented by the books of Samuel and Kings, as in the case of the history of Jehu (2Ch 20:34) and of the vision of Isaiah (2Ch 32:32); cf. also 2Ch 33:19.

1Ch 29:30. all the kingdoms of the countries: cf. 2Ch 12:8; 2Ch 17:10; 2Ch 20:29.

Fuente: Peake’s Commentary on the Bible

29:1 Furthermore David the king said unto all the congregation, Solomon my son, whom alone God hath chosen, [is yet] young and tender, and the work [is] great: for the palace [is] not for man, but for the {a} LORD God.

(a) Therefore it should be excellent in all points.

Fuente: Geneva Bible Notes